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Our Lord Jesus Christ's words to his chosen and dearly beloved bride declaring 

his most excellent incarnation, condemning the profane violation and breach of 

our faith and baptism, and inviting his beloved bride to love him. 

Book 1 - Chapter 1 

"I am the Creator of heaven and earth, one in divinity with the 
Father and the Holy Spirit. I am he who spoke to the prophets and the 
patriarchs, the one whom they awaited. For the sake of their longing 
and in accordance with my promise, I took flesh without sin, without 
concupiscence, entering the body of the Virgin like the sun shining 
through the clearest crystal. The sun does not damage the glass by 
entering it, nor was the Virgin's virginity lost when I took my human 
nature. I took flesh but without surrendering my divinity. 

I was no less God, ruling and filling all things with the Father and 
the Holy Spirit, although I, with my human nature, was in the womb of 
the Virgin. Brightness is never separated from fire, nor was my divinity 
ever separated from my humanity, not even in death. Next I willed for 
my pure and sinless body to be wounded from the sole of my foot to the 
crown of my head for the sins of all men, and to be hung on the cross. It 
is now offered each day on the altar in order that people might love me 
more and call to mind my favors more frequently. 

Now, however, I am totally forgotten, neglected and scorned, like a 
king cast out of his own kingdom in whose place a wicked thief has 
been elected and honored. I wanted my kingdom to be within the 
human person, and by right I should be king and lord over him, since I 
made him and redeemed him. Now, however, he has broken and 
profaned the faith he promised me at baptism. He has violated and 
rejected the laws I set up for him. He loves his self-will and scornfully 
refiises to listen to me. Besides, he exalts that most wicked thief, the 
devil, above me and pledges him his faith. The devil really is a thief, 
since, by evil temptations and false promises, he steals for himself the 
human soul that I redeemed with my own blood. It is not because he is 



more powerful, as it were, than I am that he is able to steal it, since I am 
so powerful that I can do all things by a single word, and I am so just 
that I would not commit the least injustice, not even if all the saints 
asked me to. 

However, since man, who has been given free will, voluntarily 
scorns my commandments and consents to the devil, then it is only just 
that he should also experience the devil's tyranny. The devil was created 
good by me but fell through his own wicked will and has, as it were, 
become my servant for inflicting retribution on the wicked. Although I 
am now so despised, nevertheless I am still so merciful that I will 
forgive the sins of any who ask for my mercy and who humble 
themselves, and I shall free them from the evil thief. But I shall visit my 
justice upon those who persist in holding me in contempt, and hearing it 
they will tremble and those who experience it will say: 'Alas, that we 
were ever born or conceived, alas, that we ever provoked the Lord of 
majesty to wrath!' 

But you, my daughter, whom I have chosen for myself and with 
whom I speak in spirit, love me with all your heart, not as you love your 
son or daughter or relatives but more than anything in the world! I 
created you and spared none of my limbs in suffering for you. And yet I 
love your soul so dearly that, if it were possible, I would let myself be 
nailed to the cross again rather than lose you. Imitate my humility: I, 
who am the king of glory and of angels, was clothed in lowly rags and 
stood naked at the pillar while my ears heard all kinds of insults and 
derision. Prefer my will to yours, because my Mother, your Lady, from 
beginning to end, never wanted anything but what I wanted. If you do 
this, then your heart will be with my heart, and it will be set aflame with 
my love in the same way as any dry thing is easily set aflame by fire. 

Your soul will be filled with me and I will be in you, and all 
temporal things will become bitter to you and all carnal desire like 
poison. You will rest in my divine arms, where there is no carnal desire, 
only joy and spiritual delight. There the soul, both inwardly and 
outwardly delighted, is full of joy, thinking of nothing and desiring 
nothing but the joy that it possesses. So love me alone, and you will 
have all the things you wish, and you will have them in abundance. Is it 



not written that the widow's oil did not fail until the day that the Lord 
sent rain upon the earth according to the words of the prophet? I am the 
true prophet. If you believe my words and fiilfill them, oil and joy and 
exultation will never fail you for all eternity." 



Our Lord Jesus Christ's words to the daughter he had taken as his bride 

concerning the articles of the true faith, and about what adornments and tokens 

and intentions the bride should have with respect to the bridegroom. 

Book 1 - Chapter 2 

"I am the Creator of the heavens, the earth, and the sea and of all 
that is in them. I am one with the Father and the Holy Spirit, not like 
gods of stone or gold, as people once said, and not several gods, as 
people used to think then, but one God, Father, Son, and Holy Spirit, 
three persons but one in substance, the Creator of all but created by 
none, remaining unchangeable and almighty, without beginning or end. 
I am he who was born of the Virgin, without losing my divinity but 
joining it to my humanity, so that in one person I might be the true Son 
of God and the Son of the Virgin. I am he who hung on the cross, died 
and was buried; yet my divinity remained intact. 

Although I died through the human nature and body that I, the only 
Son, had taken, yet I lived on in the divine nature in which I was one 
God together with the Father and the Holy Spirit. I am the same man 
who rose from the dead and ascended into heaven and who now speaks 
with you through my spirit. I have chosen you and taken you as my 
bride in order to show you my secrets, because it pleases me to do so. I 
also have a certain rightful claim on you, since you surrendered your 
will to me when your husband died. After his death, you thought and 
prayed about how you might become poor for my sake, and you wanted 
to give up everything for my sake. So I have a rightful claim on you. In 
return for this great love of yours, it is only fitting that I should provide 
for you. Therefore I take you as my bride for my own pleasure, the kind 
that is appropriate for God to have with a chaste soul. 



It is the duty of the bride to be ready when the bridegroom decides 
to have the wedding, so she can be properly dressed up and clean. You 
will be clean if your thoughts are always on your sins, on how in 
baptism I cleansed you from the sin of Adam and how often I have 
supported and sustained you when you have fallen into sin. The bride 
should also wear the bridegroom's tokens on her breast, I mean, you 
should bear in mind the favors and benefits I have done for you, such as 
how nobly I created you by giving you a body and soul, how nobly I 
enriched you by giving you health and temporal goods, how kindly I 
rescued you when I died for you and restored your inheritance to you, if 
you want to have it. The bride should also do the will of her 
bridegroom. What is my will but that you should want to love me above 
all things and want nothing but me? 

I created all things for the sake of humankind and placed all things 
under them. And yet they love everything but me and hate nothing but 
me. I bought back their inheritance for them, which they had lost, but 
they have grown so estranged and turned so far from reason that, 
instead of eternal glory in which there is everlasting good, they would 
rather have passing glory that is as the ocean spray that rises up one 
moment like a mountain and then quickly sinks down into nothing. My 
bride, if you desire nothing but me, if you hold all things in contempt 
for my sake - both children and relatives as well as wealth and honors - 
I will give you a most precious and delightful reward. 

I will give you neither gold nor silver as your wages but myself to 
be your bridegroom, I, who am the king of glory. If you are ashamed of 
being poor and despised, consider how your God has gone before you, 
once his servants and friends had abandoned him on earth, because I 
was not looking for friends on earth but friends in heaven. If you are 
worrying and afraid about being burdened by work and sickness, then 
consider how severe a thing it is to bum in the fire! What would you 
have deserved if you had offended some earthly master as you have 
me? For, although I love you with all my heart, still I do not act against 
justice, not even in a single detail. 

Just as you have sinned in all your limbs, you must also make 
satisfaction in every limb. However, because of your good will and your 



resolution to improve, I commute your sentence to one of mercy and 
remit the heavier punishment in return for a small amount of reparation. 
For this reason, embrace your small hardships cheerfully so that you 
can be cleansed and reach your great reward all the sooner! It is good 
for the bride to grow tired toiling alongside the bridegroom so that she 
can all the more confidently take her rest with him." 



Our Lord Jesus Christ's words to his bride about her formation in love and honor 
toward him, the bridegroom, and about the hatred of the wicked for God, and 

about the love of the world. 

Book 1 - Chapter 3 

"I am your God and Lord, the one you worship. It is I who uphold 
heaven and earth by my power. They are upheld by nothing else nor do 
they have any other supports. It is I who am offered up each day on the 
altar, true God and true man, under the appearance of bread. I am the 
very one who has chosen you. Honor my Father! Love me! Obey my 
Spirit! Defer to my Mother as to your Lady! Honor all my saints! Keep 
the true faith taught to you by one who experienced in himself the 
conflict between the two spirits, the spirit of falsehood and the spirit of 
truth, and with my help conquered. 

Preserve true humility! What is true humility if not to render praise 
to God for the good things he has given us? Nowadays, however, there 
are many people who hate me and who regard my deeds and my words 
as painful and empty. They welcome that adulterer, the devil, with wide 
arms, and they love him. Whatever they do for me, they do it with 
grumbling and resentment. They would not even confess my name, if 
they were not afraid of the opinion of others. They have such a sincere 
love of the world that they never tire working for it night and day and 
are always fervent in their love for it. Their service is about as pleasing 
to me as if someone were to give his enemy money to kill his son. This 
is what they do. They give me some alms and honor me with their lips 
in order to gain worldly success and to remain in their privileges and in 
their sin. The good spirit is thus impeded in them from making any 



progress in virtue. 

If you want to love me with your whole heart and to desire nothing 
but me, I will draw you to me through charity, just like a magnet or 
lodestone draws iron to itself. I will lay you on my arm, which is so 
strong that no one can stretch it out and so rigid that no one can bend it 
back once outstretched. It is so sweet that it surpasses every fragrance 
and cannot be compared with the delights of this world." 

EXPLANATION 

This was a holy man, a teacher of theology, who was called Master 
Mathias of Sweden, a canon of Linkoping. He wrote an excellent 
commentary covering the whole Bible. He suffered very subtle 
temptations from the devil involving a number of heresies against the 
Catholic faith, all of which he overcame with the aid of Christ, and he 
could not be overcome by the devil. This is plainly set forth in the 
biography of Lady Birgitta. It was this Master Mathias who composed 
the Prologue to these books that begins Stupor et mirabilia, etc. He was 
a holy man and spiritually powerful in word and deed. When he died in 
Sweden, the bride of Christ, then living in Rome, heard in her prayer a 
voice saying to her in spirit: "Happy are you. Master Mathias, for the 
crown that has been made for you in heaven. Come now to the wisdom 
that will never end!" One can also read about him in Book I chapter 52; 
Book V, in the response to question 3 in the last interrogation; and Book 
VI chapters 75 and 89. 



Our Lord Jesus Christ's words to his bride about how she should not worry or 
think that the things revealed to her come from an evil spirit, and about how to 

recognize a good or an evil spirit. 

Book I - Chapter 4 

"I am your Creator and Redeemer. Why were you afraid of my 
words? Why were you wondering whether they came from a good or an 
evil spirit? Tell me, did you find anything in my words that your 



conscience did not dictate to you to do? Or did I command you 
anything against reason?" To this the bride answered: "No, on the 
contrary, they are all true and I was badly mistaken." The spirit, or the 
bridegroom, answered: "I commanded you three things. From them you 
could recognize the good spirit. I commanded you to honor your God, 
who made you and has given you all the things you have. 

Your reason also tells you to honor him above all things. I 
commanded you to keep the true faith, that is, to believe that nothing 
has been made without God and that nothing can be made without God. 
I also commanded you to aspire to reasonable temperance in all things, 
since the world was made for human use so that people might use it for 
their needs. In the same way, you can also recognize the unclean spirit 
from three things, the opposites of these. He tempts you to seek your 
own praise and to be proud of the things given you. He tempts you to 
betray your faith. He also tempts you to impurity in your whole body 
and in everything, and makes your heart bum for it. 

Sometimes he also deceives people under the guise of good. This is 
why I commanded you always to examine your conscience and disclose 
it to prudent spiritual advisors. Therefore, do not doubt that God's good 
spirit is with you, seeing that you desire nothing other than God and are 
completely on fire with his love. I am the only one who can do that. It is 
impossible for the devil to draw near to you. Nor is it possible for him 
to draw near to bad people at all unless I allow it, either because of their 
sins or because of some secret decision known to me, for he is my 
creature, just like all others, and was created good by me, although he 
became evil through his own malice. I am Lord over him. For this 
reason, they accuse me falsely who say that the people who serve me 
with great devotion are insane and have a devil. 

They make me out to be like a man who exposes his chaste and 
trusting wife to an adulterer. That is what I would be if I let someone 
who was righteous and full of love for me be handed over to a demon. 
But because I am faithfiil, no demon will ever gain control of the soul 
of any of my devoted servants. Although my friends sometimes seem to 
be almost out of their minds, it is not because they suffer from the devil 
or because they serve me with fervent devotion. It is rather due to some 



defect of the brain or some other hidden cause, which serves to humble 
them. Sometimes it can also happen that the devil either receives power 
from me over the bodies of good people for their own greater reward or 
that he darkens their consciences. However, he can never gain control 
over the souls of those who have faith in me and take their delight in 
me." 



Christ's most loving words to his bride containing the wonderful image of a noble 

castle, which stands for the church militant, and about how the church of God will 

now be rebuilt through the prayers of the glorious Virgin and of the saints. 

Book 1 - Chapter 5 

"I am the Creator of all things. I am the King of glory and the Lord 
of angels. I built for myself a noble castle and placed my chosen ones in 
it. My enemies undermined its foundations and overpowered my friends 
so much so that the very marrow goes out of my friends' feet as they sit 
fastened to the wood of the stocks. Their mouth is bruised by stones, 
and they are tortured by hunger and thirst. Moreover, enemies are 
persecuting their Lord. My friends are now begging and groaning for 
help; justice is clamoring for vengeance, but mercy says to forgive. 

Then God said to the heavenly host that was standing by: "What do 
you think regarding these people who have seized my castle?" They all 
answered with one voice: "Lord, all justice is in you and in you we see 
all things. All judgment is given to you, the Son of God, who exist 
without beginning or end, you are their judge." And he said: "Although 
you know and see all things in me, yet for my bride's sake here, tell me 
what the just sentence is." They said: "This is justice: that those who 
undermined the wall should be punished like thieves, that those who 
persist in evil should be punished like usurpers, and that the captives 
should be set free and the hungry be filled." 

Then Mary spoke, the Mother of God, who had been silent in the 
first exchange, and she said: "My Lord and most dear Son, you were in 
my womb as true God and man. You condescended to sanctify me who 



was an earthen vessel. I beg you: have mercy on them once more!" The 
Lord answered his Mother: "Blessed be the word of your mouth! Like a 
sweet odor it ascends to God. You are the glory and the Queen of angels 
and all saints, because God was consoled by you and all the saints made 
joy fill. And because your will has been as my own from the beginning 
of your youth, I will once more do as you wish." Then he said to the 
heavenly host: "Because you have fought bravely, for the sake of your 
love I will let myself be appeased for now. Behold, I will rebuild my 
wall on account of your prayers. 

I will save and heal those who were oppressed by force and will 
honor them a hundredfold for the abuse they have suffered. If the doers 
of violence ask for mercy, peace and mercy will be theirs. Those who 
scorn it will experience my justice." Then he said to his bride: "My 
bride, I have chosen you and clothed you in my spirit. You hear my 
words and those of my saints who, although they see all things in me, 
yet have spoken for your sake, so that you might understand. After all, 
you, who are still in the body, cannot see in me in the same way as they 
who are spirits. I will now show you what these things mean. The castle 
I spoke about is the Holy Church, which I built with my own blood and 
that of the saints. I cemented it with my charity and then placed my 
chosen ones and friends in it. Its foundation is faith, I mean, the belief 
that I am a just and merciful judge. 

The foundation has now been undermined because everybody 
believes and preaches that I am merciful but almost nobody believes me 
to be a just judge. They think of me as a wicked judge. A judge would 
indeed be wicked if, out of mercy, he let the wicked go unpunished so 
that they could fiirther oppress the righteous. I, however, am a just and 
mercifiil judge and will not let even the least sin go unpunished nor the 
least good go unrewarded. By the undermining of this wall, there 
entered into the Holy Church people who sin with out fear, who deny 
that I am just and who torment my friends as much as if they had 
clapped them in stocks. No joy or consolation is given to these friends 
of mine. Instead they are punished and reviled as much as if they were 
diabolically possessed. When they tell the truth about me, they are 
silenced and get accused of lying. They thirst with a passion to hear or 
speak the truth, but there is no one who listens to them or speaks the 



truth to them. 

Moreover, I, God the Creator, am being blasphemed. For people 
say: 'We do not know if God exists. And if he exists, we do not care.' 
They throw my banner to the ground and trample on it, saying: 'Why 
did he suffer? What good is it to us? If he would grant our wish, we will 
be satisfied - let him keep his kingdom and his heaven!' I want to go 
into them, but they say: 'We would die before giving up our own will!' 
My bride, see what kind of people they are! I made them and can 
destroy them with a word. How insolent they are toward me! Thanks to 
the prayers of my Mother and of all the saints, I remain merciful and 
patient enough that I am now willing to send them the words of my 
mouth and to offer them my mercy. 

If they want to accept it, I will be appeased. Otherwise they will 
know my justice and, like thieves, they will be publicly put to shame 
before angels and men and condemned by every one of them. Like 
criminals hung on a forkshaped gallows and devoured by crows, they 
will be devoured by demons but not consumed. Just like the people 
sentenced to the stocks have no rest, they will find pain and bitterness 
on all sides. A scalding river will flow into their mouths but their bellies 
will not be filled, and they will be renewed for their punishment each 
day. But my friends will be safe, and they will be consoled by the words 
that come from my mouth. They will see my justice along with my 
mercy. I will clothe them in the weapons of my love and will make 
them so strong that the adversaries of the faith will slide back like mud. 
When they see my justice, they will stand in perpetual shame for having 
abused my patience." 



Christ's words to his bride about how his spirit cannot dwell in the wicked, and 

about the separation of the wicked from the good and the sending of good people 

armed with spiritual weapons to war against the world. 

Book 1 - Chapter 6 

"My enemies are like the wildest of beasts who can never get their 



fill or remain at rest. Their heart is so empty of my love that the thought 
of my passion never enters it. Not once from their heart of hearts has a 
word like this escaped: "Lord, you have redeemed us, may you be 
praised for your bitter passion!" How can my Spirit dwell in people 
who have no divine love for me, people who are willing to betray others 
for the sake of getting their will? Their heart is full of vile worms, I 
mean, full of worldly passions. The devil has left his dung in their 
mouths; that is why they have no liking for my words. And so with my 
saw I will sever them from my friends. There is no worse way to die 
than to die under the saw. Likewise, there is no punishment in which 
they will not share: they will be sawn in two by the devil and separated 
from me. I find them so odious that all their adherents will also be 
severed from me. 

For this reason I am sending forth my friends in order that they 
might separate the devils from my members, since the devils are my 
true enemies. I send them forth like soldier knights to war. Anyone who 
mortifies his flesh and abstains from illicit things is my true soldier. For 
their lance they will have the words of my mouth and in their hands the 
sword of faith; on their breasts will be the breastplate of love so that no 
matter what happens they will love me no less. They must have the 
shield of patience at their side so as to bear all things with patience. 

I have encased them like gold in a case: they should now go forth 
and walk in my ways. According to the designs of justice, I could not 
enter into the glory of my majesty without enduring tribulation in my 
human nature. So how will they enter into it? If their Lord suffered, it is 
not surprising that they should suffer as well. If their Lord put up with 
the whip, it is no great thing for them to put up with words. They need 
not fear because I will never abandon them. Just as it is impossible for 
the devil to get at the heart of God and divide it, so it is impossible for 
the devil to separate them from me. And since, in my sight, they are like 
the purest gold, though they be tested with a little fire, I shall not 
abandon them: it is for their greater reward." 



The glorious Virgin 's words to her daughter about the way to dress and the sort of 



clothes and ornaments with which the daughter should be adorned and clothed. 

Book 1 - Chapter 7 

"I am Mary who gave birth to the Son of God, true God and true 
man. I am the Queen of angels. My Son loves you with his whole heart. 
So love him! You ought to be adorned with the fairest of clothes and I 
will show you how and what kind of clothes they should be. Just as 
before you had an underbodice, then a bodice, shoes, a cloak, and a 
brooch upon your breast, so now you should have spiritual clothes. The 
underbodice is contrition. Just as the underbodice is worn closest to the 
body, so contrition and confession are the first way of conversion to 
God. Through it the mind, which once found joy in sin, is purified and 
the unchaste flesh kept under control. The two shoes are two 
dispositions, namely the intention of rectifying past transgressions and 
the intention of doing good and keeping away from evil. Your bodice is 
hope in God. Just as a bodice has two sleeves, may there be both justice 
and mercy in your hope. In this way you will hope for the mercy of God 
because you do not neglect his justice. 

Think on his justice and judgment in such away that you do not 
forget his mercy, for he does not work justice without mercy or mercy 
without justice. The cloak is faith. Just as the cloak covers everything 
and everything is enclosed in it, human nature can likewise comprehend 
and attain everything through faith. This cloak should be decorated with 
the tokens of your bridegroom's love, namely, the way he created you, 
the way he redeemed you, the way he nourished you and brought you 
into his spirit and opened your spiritual eyes. The brooch is the 
consideration of his passion. Fix firmly in your breast the thought of 
how he was scoffed at and scourged, how he stood alive on the cross, 
bloody and pierced in all his sinews, how at his death his whole body 
convulsed from the acute pain of the passion, how he commended his 
spirit into the hands of his Father. May this brooch be ever on your 
breast! On your head let there be set a crown, I mean, chastity in your 
affections, making you rather endure lashing than be further stained. 
May you be modest and worthy! Think about nothing, desire nothing 
but your God and Creator. When you have him, you have everything. 
Adorned in this way, you shall await your bridegroom." 



The Queen of Heaven 's words to her beloved daughter teaching her how she 
ought to love and praise her Son together with his Mother 

Book 1 - Chapter 8 

"I am the Queen of Heaven. You were concerned about how you 
should give me praise. Know for certain that all praise of my Son is 
praise of me. And those who dishonor him, dishonor me, since my love 
for him and his for me was so ardent that the two of us were like one 
heart. So highly did he honor me, who was an earthen vessel, that he 
raised me up above all the angels. Therefore, you should praise me like 
this: "Blessed are you, God, Creator of all things, who deigned to 
descend into the womb of the Virgin Mary. Blessed are you, God, who 
willed to be in the Virgin Mary without being a burden to her and 
deigned to receive immaculate flesh from her without sin. 

Blessed are you, God, who came to the Virgin, giving joy to her 
soul and to her whole body, and who went out of her to the sinless joy 
of her whole body. Blessed are you, God, who after your ascension 
gladdened the Virgin Mary your Mother with frequent consolations and 
visited her with your consolation. Blessed are you, God, who assumed 
the body and soul of the Virgin Mary, your Mother, into heaven and 
honored her by placing her next to your divinity above all the angels. 
Have mercy on me because of her prayers!" 



The words of the Queen of Heaven to her beloved daughter concerning the 

beautiful love the Son had for his Virgin Mother, and about how the Mother of 

Christ was conceived in a chaste marriage and sanctified in the womb, and about 

how she was assumed body and soul into heaven, and about the power of her 

name, and about the angels assigned to men for good or bad. 

Book 1 - Chapter 9 



"I am the Queen of Heaven. Love my Son, because he is most 
worthy; when you have him, you have everything that is of worth. And 
he is most desirable; when you have him, you have all that is desirable. 
Love him, too, because he is most virtuous; when you have him, you 
have all the virtues. Let me tell you how beautiful his love for my body 
and soul was and how much honor he gave to my name. He, my own 
Son, loved me before I loved him, since he is my Creator. He joined my 
father and mother in so chaste a marriage that there was no more chaste 
couple then to be found. They never desired to come together except in 
accordance with the Law, solely for the sake of procreation. When an 
angel announced to them that they would give birth to the Virgin from 
whom the salvation of the world would come, they would rather have 
died than come together in carnal love; lust had died in them. 

But, I assure you, out of divine charity and on account of the 
angel's message they did come together in the flesh, not out of 
concupiscence but against their will and out of love for God. In this way 
my flesh was put together from their seed through divine love. When 
my body had been formed, God sent the created soul into it from his 
divinity; the soul was immediately sanctified along with the body, and 
the angels watched over and ministered to it day and night. It is 
impossible to tell you what a great joy came over my mother when my 
soul had been sanctified and joined to its body. Afterward, when the 
course of my life was done, he first raised up my soul, as being mistress 
of the body, to a place more eminent than others next to the glory of his 
divinity, and then my body, so that no other creature's body is so close 
to God as my own. 

See how much my Son loved my soul and body! There are some 
people, however, who wickedly deny that I was assumed body and soul, 
and there are others who simply do not know better. But the truth of it is 
certain: I was taken up to God's glory in body and soul. Hear how much 
my Son has honored my name! My name is Mary, as the Gospel says. 
When the angels hear this name, they rejoice in their understanding and 
give thanks to God because he worked so great a grace through me and 
with me and because they see the humanity of my Son glorified in his 
divinity. The souls in purgatory rejoice beyond measure, just like a sick 
man does as he lies in bed and hears a word of comfort from others and 



it pleases his heart and makes him suddenly glad. 

At the sound of my name, the good angels immediately draw closer 
to the just souls to whom they have been given as guardians and rejoice 
over their progress. Good angels have been given to everyone as a 
protection and bad angels as a test. It is not that angels are ever 
separated from God, but, rather, that they assist the soul without leaving 
God and remain steadily in his presence while still inflaming and 
inciting the soul to do good. The demons all dread and fear this name. 
At the sound of the name of Mary, they immediately let the soul go out 
of their clutches. Like a bird with its claws and beak on its prey leaves it 
as soon as it hears a sound, but comes right back when it sees nothing 
happening afterward, so too the demons let go of a soul, frightened at 
the sound of my name, but fly back and return to it again as swift as an 
arrow, unless they see some improvement afterward. 

No one is so cold in the love of God - unless he be one of the 
damned - that the devil does not immediately draw away from him if he 
invokes my name with the intention of never returning to his bad habits, 
and the devil keeps away from him unless he resumes his intention of 
sinning mortally. However, sometimes the devil is allowed to trouble 
him for the sake of his greater reward, but never to gain possession of 
him." 



The Virgin Mary's words to her daughter, offering a useful teaching about how 
she should live, and describing many marvelous details about the passion of 

Christ. 

Book 1 - Chapter 10 

"I am the Queen of heaven, the Mother of God. I told you that you 
should wear a brooch upon your breast. I will now show you more fully 
how, from the beginning, when I first learned and came to an 
understanding of the existence of God, I was always concerned about 
my salvation and religious observance. When I learned more 
completely that God himself was my Creator and the judge of all my 



actions, I came to love him deeply, and I was constantly alert and 
watchfiil so as not to offend him in word or deed. When I learned that 
he had given his law and commandments to his people and worked so 
many miracles through them, I made a firm resolution in my soul to 
love nothing but him, and the things of the world became altogether 
repugnant to me. 

Then, having learned that God himself would redeem the world and 
be born of a Virgin, I was so smitten with love for him that I thought of 
nothing but God and wanted nothing but him. As far as I was able, I 
withdrew from the conversation and the presence of parents and friends 
and gave away to the needy everything I had come to own. I kept for 
myself nothing but meager food and clothing. 

Nothing but God was pleasing to me. I always hoped in my heart to 
live until the time of his birth and perhaps merit becoming the unworthy 
handmaid of the Mother of God. I also made a vow in my heart to 
preserve my virginity, if that was acceptable to him, and to possess 
nothing whatsoever in the world. But if God willed otherwise, my wish 
was that his will, not mine, be done, for I believed he was able to do all 
things and wanted nothing but the best for me. And so I entrusted all my 
will to him. When the prescribed time arrived for the presentation of 
virgins in the temple of the Lord, I was also present with them thanks to 
the religious compliance of my parents. I thought to myself that nothing 
was impossible for God, and that, since he knew I desired nothing and 
wanted nothing but him, he would be able to preserve my virginity, if it 
so pleased him: otherwise, let his will be done! 

Having listened to all the commandments in the temple, I returned 
home, burning more with the love of God than ever before, being 
inflamed with new fires and desires of love each day. For that reason I 
withdrew by myself even more from everything else and was alone 
night and day, fearing greatly lest my mouth say anything or my ears 
hear anything against God or lest my eyes look on anything delectable. 
I felt the same fear in my silence and was very anxious not to be silent 
upon those subjects about which I ought rather to have spoken. 

While I was thus agitated in my heart and alone with myself. 



entrusting all my hope to God, at that very moment it came into my 
head to consider God's great power, how the angels and all creatures 
serve him, and what his indescribable and unending glory was like. As I 
was wondering at all this, I saw three wonderful sights. I saw a star, but 
not the kind that shines from the sky. I saw a light, but not the kind that 
glows in the world. I sensed a smell, not of herbs or anything like that, 
but indescribably sweet, which quite filled me up so that I felt like 
jumping for joy. Right then I heard a voice, but not from a human 
mouth. I was quite afraid when I heard it and wondered whether it was 
an illusion. An angel of God then appeared before me in the fairest 
human shape, although not in the flesh, and he said to me: 'Hail, full of 
grace!' 

On hearing it, I wondered what this could mean or why he gave me 
such a greeting, since I knew and believed that I was unworthy of any 
such thing, or of any good thing, but also that it was possible for God to 
do anything he wanted. The angel said next: 'The offspring to be born in 
you is holy and will be called the Son of God. It will be done as it 
pleases God.' I neither thought myself worthy nor did I ask the angel 
'Why?' or 'When will it be done?' but I asked: 'How is it to be that I, 
who do not even know a man, am to become the unworthy Mother of 
God?' The angel answered me, as I said, that nothing is impossible for 
God, but 'Whatever he wants to do will be done.' 

When I heard the words of the angel, I felt the most fervent desire 
to become the Mother of God, and my soul spoke out of love: 'Here I 
am, may your will be done in me!' At that word, right then and there, 
my Son was conceived in my womb to the indescribable thrill of my 
soul and all my limbs. When I had him in the womb, I bore him without 
any pain, without any heaviness or weariness in my body. I humbled 
myself in every way, knowing that the one I bore was the Almighty. 
When I gave birth to him, I did so without any pain or sin, just as I had 
conceived him, with such a thrill of soul and body that I felt like I was 
walking on air out of the thrill of it all. 

Just as he entered my limbs to the joy of all my soul, so to the joy 
of all my limbs he left me, with my soul rejoicing and my virginity 
unscathed. When I looked upon him and contemplated his beauty. 



knowing myself to be unworthy of such a son, joy seeped through my 
soul like drops of dew. When I contemplated the places where, as I had 
learned through the prophets, his hands and feet would be nailed at the 
crucifixion, my eyes filled with tears and my heart was torn by sadness. 
My Son looked at my crying eyes then and became deathly saddened. 
When I contemplated his divine power, I was consoled again, realizing 
that this was the way he wanted it and so it was the right way, and I 
conformed all my will to his. So my joy was always mixed with sorrow. 

When the time of my Son's passion arrived, his enemies seized him. 
They struck him on his cheek and neck and spat at him as they made 
sport of him. When he was led to the pillar, he took off his clothes 
himself and placed his own hands on the pillar, and his enemies then 
mercilessly bound them. Bound to the pillar, without any kind of 
covering, just as he had been bom, he stood there and suffered the 
embarrassment of being naked. His friends had fled, but his enemies 
were ready for action. They stood there on all sides and scourged his 
body that was clean from every stain and sin. I was standing nearby 
and, at the first lash, I fell down as if I were dead. When I revived, I 
could see his body whipped and scourged to the ribs. What was even 
more horrible was that when they pulled the whips back, the weighted 
thongs tore his flesh. 

As my Son was standing there all bloody and covered with wounds, 
so that no sound spot was left on him that could be whipped, then 
someone, aroused in spirit, asked: 'Are you going to kill him thus 
unsentenced?' And straightaway he cut his bonds. Then my Son himself 
put his clothes back on. I saw that the place where my Son had been 
standing was covered with blood, and by his footprints I could tell 
which way he walked, for the ground seemed to be soaked with blood 
wherever he went. They had no patience with him to let him get 
dressed, but pushed and dragged him to hurry him on. As my Son was 
being led off like a thief, he dried the blood from his eyes. 

Once he was sentenced, they placed the cross on him to carry. He 
did carry it for a while, but then someone came along and undertook to 
carry it for him. As my Son was going to the place of his passion, some 
people struck him on the neck, while others hit him in the face. He was 



hit so hard and with so much force that, ahhough I did not see who hit 
him, I heard the sound of the blow clearly. When I reached the place of 
the passion with him, I saw all the instruments of his death ready. When 
my Son got there, he took off his clothes himself, while the servants 
said to each other: 

'These are our clothes and he will not get them back since he is 
condemned to death.' My Son was standing there, naked as he had been 
born, when someone came running up and offered him a veil with 
which he joyfiilly covered his shame. Then his cruel executioners 
seized him and stretched him out on the cross, nailing first his right 
hand to the crossbeam that had a hole in it for the nail. They pierced his 
hand at the point where the bone was more solid. With a rope they 
pulled his other hand and attached it to the crossbeam in similar 
fashion. Then they crucified his right foot with the left on top of it using 
two nails so that all his sinews and veins became overstrained and burst. 
After that they put the crown of thorns on his head and it cut so deeply 
into my Son's venerable head that the blood filled his eyes as it flowed, 
blocked up his ears and stained his beard as it ran down. As he stood on 
the cross wounded and bloody, he felt compassion for me who was 
standing by in tears and, looking with his bloodied eyes in the direction 
of John, my nephew, he commended me to him. 

At the time I could hear some people saying that my Son was a 
thief, others that he was a liar, still others that no one was more 
deserving of death than my Son. My sorrow was renewed from hearing 
all this. But, as I said before, when the first nail was driven into him, 
that first blow shook me so much that I fell down as if dead, my eyes 
covered in darkness, my hands trembling, my feet unsteady. In the 
bitterness of my grief I was not able to watch until he had been fastened 
entirely to the cross. When I got up, I saw my Son hanging there in 
misery and, in my thorough dismay, I his most unhappy Mother, could 
hardly stand on my feet due to grief 

Seeing me and his friends weeping inconsolably, my Son cried out 
in a loud and dolefiil voice to his Father, saying, 'Father, why have you 
abandoned me?' It was as if to say: 'There is no one who takes pity on 
me but you. Father.' At that stage his eyes looked half-dead, his cheeks 



were sunken, his face mournful, his mouth open and his tongue bloody. 
His stomach was sucked in toward his back, all the liquid having been 
consumed, as if he had no vital organs. All his body was pale and 
languid due to the loss of blood. His hands and feet were rigidly 
extended, being pulled toward the cross and shaped like the shape of the 
cross. His beard and hair were completely covered with blood. 

There he stood, bruised and livid, and only his heart was still fresh, 
since it was of the best and strongest constitution. From my flesh he had 
received a most pure and well-wrought body. His skin was so thin and 
tender that if it was even slightly scourged the blood would flow out 
immediately. His blood was so fresh that it could be seen in his pure 
skin. Precisely because he had the very best constitution, life contended 
with death in his wounded body. At certain moments the pain in the 
limbs and sinews of his wounded body rose up to his still vigorous and 
unbroken heart and inflicted incredible pain and suffering on him. At 
other moments the pain went down from his heart into his wounded 
limbs and, in so doing, bitterly prolonged his death. 

Surrounded by these sorrows, my Son looked at his friends who 
were weeping and who would rather have borne his pain themselves 
through his help or have burned in hell forever than to see him tortured 
so. His sorrow at his friends' sorrow exceeded all the bitterness and 
tribulations that he had endured in body and heart, due to the tender 
love he had for them. Then, out of the exceeding bodily anguish of his 
human nature, he cried out to the Father: Tather, into your hands I 
commend my spirit.' When I his most sorrowfiil Mother, heard those 
words, my whole body shook with the bitter pain of my heart. 

As often as I have thought on that cry since then, it has still 
remained present and fresh in my ears. As his death drew near and his 
heart burst from the violence of the pain, his whole body convulsed and 
his head raised itself a little and then drooped back down again, his 
mouth fell open and his tongue could be seen to be all bloody. His 
hands pulled back a little from the place of perforation and his feet had 
to bear more of the weight of his body. His fingers and arms stretched 
themselves out somewhat and his back stiffened tightly against the 
cross. 



Then some people said to me: 'Mary, your Son is dead.' Others said: 
'He has died but he will rise again.' As everyone was going away, a man 
came and drove a lance into his side with such force that it almost went 
out the other side. When the spear was withdrawn, its point appeared 
red with blood. And it seemed to me as if my own heart had been 
pierced when I saw my beloved Son's heart pierced. Then he was taken 
down from the cross. I took his body on my lap; it was like a leper's, all 
livid. His eyes were lifeless and fiill of blood, his mouth as cold as ice, 
his beard like twine, his face grown stiff His hands had become so rigid 
that they could not be bent farther down than to about his naval. 

I had him on my knee just as he had been on the cross, like a man 
stiff in all his limbs. After that they laid him in a clean linen and with 
my linen cloth I dried his wounds and his limbs and then closed his 
eyes and mouth, which had been opened when he died. Then they 
placed him in the sepulcher. How I would rather have been placed in 
there alive with my Son, if it had been his will! These things done, dear 
John came and brought me to his house. See, then, my daughter, what 
my Son has endured for you!" 



Christ's words to his bride about how he delivered himself up, of his own free will, 

to be crucified by his enemies, and about how to control the body from illicit 

movements through the consideration of his sweet passion. 

Book 1 - Chapter 1 1 

The Son of God spoke to his bride, saying: "I am the Creator of 
heaven and earth, and it is my true body that is consecrated on the altar. 
Love me with all your heart, because I have loved you and delivered 
myself up to my enemies of my own free will, while my friends and my 
Mother were left in bitter grief and mourning. When I saw the lance, the 
nails, the whips, and the other instruments of suffering ready, I still 
went on to suffer with joy. When my head was bleeding on all sides 
from the crown of thorns, and blood was flowing on all sides, then, 
even if my enemies had got hold of my heart as well, I would rather 



have let it be sundered and wounded than lose you. So you are 
extremely ungrateful, if, in return for such great charity, you do not love 
me. 

If my head was pierced and inclined on the cross for you, your head 
should be inclined toward humility. Since my eyes were bloody and full 
of tears, your eyes should keep away from pleasurable sights. Since my 
ears were filled with blood and heard mocking words against me, your 
ears should turn aside from frivolous and unfitting talk. Since my 
mouth was given a bitter drink to drink but was denied a sweet one, 
keep your own mouth from evil and let it be open for good. Since my 
hands were stretched out by nails, let your works, which the hands 
symbolize, be stretched out to the poor and to my commandments. Let 
your feet, that is, your affections, with which you should walk toward 
me, be crucified as to lusts, so that, just as I suffered in all my limbs, so 
may all your limbs be ready to obey me. I demand more service of you 
than of others, because I have given you a greater grace." 



About how an angel prays for the bride and how Christ asks the angel what it is 

that he asks for the bride and what is good for her 

Book 1 - Chapter 12 

A good angel, the guardian of the bride, appeared praying to Christ 
for her. The Lord answered him and said: "A person who wants to pray 
for another should pray for the other's salvation. You are like a fire that 
is never extinguished, ceaselessly burning with my love. You see and 
know all things when you see me. You want nothing but what I want. 
So tell me, what is good for this new bride of mine?" He answered: 
"Lord, you know all things." The Lord said to him: "All things, 
whatsoever has been made or will be, exist eternally in me. 

I understand and know all things in heaven and on earth and there 
is no change in me. But, in order that the bride may recognize my will 
tell me what is good for her, now while she is listening." And the angel 
said: "She has a big and conceited heart. Therefore she needs the rod in 
order to be tamed." Then the Lord said: "What is your request for her. 



my friend?" The angel said: "Lord, I ask you to grant her mercy along 
with the rod." And the Lord said: "For your sake, I will do so, since I 
never perform justice without mercy. This is why the bride should love 
me with all her heart." 



About how an enemy of God had three demons within him and about the sentence 

passed on him by Christ. 

Book 1 - Chapter 13 

"My enemy has three demons within him. The first resides in his 
genitals, the second in his heart, the third in his mouth. The first is like a 
seaman, who lets water in through the keel, and the water, by increasing 
gradually, fills up the ship. There is a flood of water then, and the ship 
sinks. This ship stands for his body that is assailed by the temptations of 
demons and by his own lusts as though by storms. Lust entered first 
through the keel, that is, through the delight he took in bad thoughts. 
Since he did not resist through penance or fill the holes with the nails of 
abstinence, the water of lust grew day by day through his consenting. 

The ship being then replete or filled with the concupiscence of the 
belly, the water flooded and engulfed the ship in lust so that he was 
unable to reach the port of salvation. The second demon, residing in his 
heart, is like a worm lying in an apple that first eats the apple's core, and 
then, after leaving its excrements there, roams around inside the apple 
until the whole apple is ruined. This is what the devil does. First he 
spoils a person's will and good desires, which are like the core where all 
the mind's strength and goodness are found, and, once the heart has 
been emptied of these goods, then he puts in their place in the heart the 
worldly thoughts and affections that the person had loved more. He then 
impels the body itself toward his pleasure and, for this reason, the man's 
courage and understanding diminish and his life becomes tedious. He is 
indeed an apple without a core, that is, a man without a heart, since he 
enters my church without a heart, because he has no charity. 

The third demon is like an archer who, looking around through the 



windows, shoots the unwary. How can the devil not be in a man who is 
always including him in his conversation? That which is loved more is 
more frequently mentioned. The harsh words by which he wounds 
others are like arrows shot through as many windows as the number of 
times he mentions the devil or as many times as his words wound 
innocent people and scandalize simple folk. I who am the truth swear 
by my truth that I shall condemn him like a whore to fire and brimstone, 
like an insidious traitor to the mutilation of his limbs, like a scoffer of 
the Lord to perpetual shame. However, as long as his soul and body are 
still united, my mercy is open to him. What I require of him is to attend 
the divine services more frequently, not to be afraid of any reproach or 
desire any honor and never to have that sinister name on his lips again." 

EXPLANATION 

This man, an abbot of the Cistercian order, had buried someone 
who had been excommunicated. When he was saying the 
commendatory prayer over him. Lady Birgitta, rapt in spirit, heard this: 
"He did what lay in his power and buried him. You can be sure that the 
first burial after this one will be his own. For he sinned against the 
Father, who has told us not to show partiality and not to honor the rich 
unjustly. 

For the sake of a small perishable gain, this man gave honor to an 
unworthy person and placed him among the worthy, which he should 
not have done. He also sinned against my Spirit, who is the communion 
and community of the just, by burying an unjust man next to the just. 
He sinned against me, too, the Son, because I have said: "He who 
rejects me shall be rejected." This man honored and exalted someone 
whom my church and my vicar had rejected." The abbot repented when 
he heard these words and died on the fourth day. 



Christ's words to his bride about the manner and the reverence she should 
maintain in prayer, and about the three kinds of people who serve God in this 

world. 



Book 1 - Chapter 14 

"I am your God who was crucified on the cross, true God and true 
man in one person, and who am present in the hands of the priest 
everyday. Whenever you offer any prayer to me, always end it with the 
desire that my will and not yours be done always. 1 do not hear your 
prayers on behalf of those already condemned. Sometimes, too, you 
wish something to be done that goes against your salvation, which is 
why it is necessary for you to entrust your will to me, for 1 know all 
things and do not provide you with anything but what is beneficial. 
There are many who do not pray with the right intention, which is why 
they do not deserve to be heard. 

There are three kinds of people who serve me in this world. The 
first are the ones who believe me to be God and the giver of all things 
who has power over everything. They serve me with the intention of 
obtaining temporal goods and honor, but the things of heaven are as 
nothing to them, and they would just as soon lose them so that they can 
obtain present goods. Worldly success in everything falls to their share, 
according to their wishes. Since they have lost the eternal goods, 1 
recompense them with temporal comforts for whatever good service 
they do for me, right down to the last farthing and their very last 
moment. The second are the ones who believe me to be God almighty 
and a strict judge, but who serve me out of fear of punishment and not 
out of love of heavenly glory. If they did not fear me, they would not 
serve me. 

The third are the ones who believe me to be the Creator of all 
things and true God and who believe me to be just and merciful. They 
do not serve me out of any fear of punishment but out of divine love 
and charity. They would prefer any punishment, if they could bear it, 
rather than once provoke me to anger. They truly deserve to be heard 
when they pray, since their will accords with my will. The first kind of 
servant will never depart from punishment or get to see my face. The 
second will not be punished as much but will still not get to see my 
face, unless he corrects his fear through penitence." 



Christ's words to his bride describing himself as a great king, and about two 

treasuries symbolizing the love of God and the love of the world, and a lesson 

about how to make improvement in this life. 

Book 1 - Chapter 15 

"I am like a great and powerful king. Four things pertain to a king. 
First he has to be rich, second generous, third wise, and fourth, 
charitable. 1 am truly the king of angels and of all mankind. 1 have those 
four qualities that 1 mentioned. In the first place, 1 am the richest of all, 
since I supply the needs of everyone and still possess as much after 
having given. Second, I am the most generous of all, since I am 
prepared to give to anyone who asks. Third, I am the wisest of all, since 
1 know what is each person's due and what is best for him or her. 
Fourth, I am charitable, since 1 am more prepared to give than anyone is 
to ask. 1 have, you might say, two treasuries. Weighty materials, heavy 
as lead, are stored in the first treasury, and sharp-pointed spikes line the 
compartment where they are kept. 

But these heavy things come to seem as light as feathers to a person 
who starts by turning them over and rolling them, and then learns how 
to carry them. The things that before seemed so heavy become light, 
and the things that before were thought to be so sharp become soft. In 
the second treasury there seems to be glittering gold and precious gems 
and delicious drinks. But the gold is really mud and the drinks are 
poison. There are two paths into these treasuries, although there used to 
be only one. At the crossroads, 1 mean, at the entrance to the two paths, 
there stood a man who cried out to three men who were taking the 
second path, and he said: 'Listen, listen to what 1 have to say! But if you 
do not want to listen, then at least use your eyes to see that what 1 say is 
true. If you do not want to use either your ears or your eyes, then at 
least use your hands to touch and prove to yourselves that I do not 
speak falsely.' 

Then the first of them said: 'Let us listen and see if he is telling the 
truth.' The second man said: 'Whatever he says is false.' The third said: 
'I know he is telling the truth, but I do not care.' What are these two 



treasuries if not love of me and love of the world? There are two paths 
into these two treasuries: self-abasement and complete self-denial lead 
to my love, while carnal desire leads to the love of the world. To some 
people the burden they bear in my love seems to be made of lead, since 
when they should be fasting or keeping vigil or practicing self-restraint, 
they think they are carrying a load of lead. If they have to hear gibes 
and insults because they spend time in prayer and in the practice of 
religion, it is as if they were sitting on spikes; it is always a torture to 
them. 

The person who wishes to stay in my love should first turn the load 
over, that is, make an effort to do the good by willing it with a constant 
desire. Then he should lift it a little, slowly, that is, he should do what 
he can, thinking: I can do this well if God will help me.' Then, 
persevering in the task he has undertaken, he will begin to carry the 
things that earlier seemed heavy to him with such a cheerful readiness 
that all the hardships of fasts and vigils or any hardship whatsoever is as 
light as a feather to him. My friends take their rest in a place, which, to 
the idle and wicked, seems to be lined by spikes and thorns but which 
offers my friends the best repose, soft as roses. 

The direct path into this treasury is to scorn your own will, which 
happens when a man, thinking on my passion and death, does not care 
about his own will but resists it and constantly strives to be better. 
Although this path is somewhat difficult in the beginning, there is still a 
lot of pleasure in the process, so much so that the things that first 
seemed to be impossible to carry later become very light, so he can 
rightftilly say to himself: 'God's yoke is easy.' The second treasury is the 
world. In it there are gold, precious gems, and drinks that look delicious 
but are bitter as poison once tasted. 

What happens to everyone carrying the gold is that, when his body 
weakens and his limbs fail, when his marrow is wasted and his body 
falls to the earth through death, then he lets go of the gold and the gems, 
and they are worth no more to him than mud. The drinks of the world, I 
mean, its delights, look delicious, but, once in the stomach, they make 
the head grow weak and the heart heavy, they ruin the body and a 
person then withers away like grass. As the pain of death approaches. 



all these delicious things become as bitter as poison. Self-will leads to 
this treasury, whenever a person does not care about resisting the lower 
appetites and does not meditate on what I have commanded and on 
what I have done, but immediately does whatever comes to mind, 
whether licit or not. 

Three men are walking on this path. By them I mean all the 
reprobate, all those who love the world and their self-will. I cried out to 
them as I stood at the crossroads at the entrance to the two ways, since, 
through my coming in human flesh, I showed mankind two paths, as it 
were, the one to follow and the one to avoid, the path leading to life and 
the one leading to death. Before my coming in the flesh, there used to 
be just one path. On it all people, good and bad, went to hell. I am the 
one who cried out, and my cry was this: 

'People, listen to my words that lead to the path of life, use your 
senses to understand that what I say is true. If you do not listen to them 
or cannot listen to them, then at least look - that is, use faith and reason 
- and see that my words are true. In the same way as a visible thing can 
be discerned by the eyes of the body, so too can invisible things be 
discerned and believed by the eyes of faith. There are many simple 
souls in the church who do few works but are saved by means of their 
faith. Through it they believe me to be the Creator and redeemer of the 
universe. There is no one who cannot understand and come to the belief 
that I am God, if only he considers how the earth bears fruit and how 
the heavens give rain, how the trees grow green, how the animals 
subsist each in its own species, how the stars are of service to mankind, 
how things opposed to the will of man occur. 

From all this, a person can see that he is mortal and that it is God 
who arranges all these things. If God did not exist, everything would be 
in disorder. Accordingly, everything has been arranged by God, 
everything rationally arranged for the sake of man's instruction. Not the 
least little thing exists or subsists in the world without reason. 
Accordingly, if a person cannot understand or comprehend my powers 
due to his weakness, he can by means of faith see and believe. But, 
people, if you do not want to use your intellect to consider my power, 
you can still use your hands to touch the deeds that I and my saints have 



done. They are so patent that no one can doubt them to be the works of 
God. 

Who raised the dead and gave light to the blind if not God? Who 
cast out demons if not God? What have I taught if not things usefiil for 
the salvation of soul and body and easy to bear? However, the first man 
says or, rather, some people say: 'Let us listen and test whether it be 
true!' These people remain for a time in my service, not out of love but 
as an experiment and in imitation of others, without giving up their own 
will but carrying out their own will along with mine. They are in a 
dangerous position, since they want to serve two masters, although they 
can serve neither one well. When they are called, they will be rewarded 
by the master they have loved the most. 

The second man says or, rather, some people say: 'Whatever he 
says is false and Scripture is false.' I am God, the Creator of all things, 
without me nothing has been made. I established the new and the old 
covenants, they came out of my mouth, and there is no falsehood in 
them because I am the truth. Accordingly, those who say that I am false 
and that Sacred Scripture is false will never see my face, since their 
conscience tells them that I am God, inasmuch as all things occur 
according to my will and disposition. The sky gives them light, nor can 
they give any light to themselves; the earth bears fruit, the air makes the 
earth fruitful, all the animals are determined in a certain way, the 
demons confess me, the righteous suffer incredible things for the sake 
of my love. 

They see all these things, yet they do not see me. They could also 
see me in my justice, if they considered how the earth swallows up the 
impious, how fire consumes the wicked. Likewise they could also see 
me in my mercy, as when water flowed for the righteous out of the rock 
or the waters parted for them, as when the fire did not harm them or the 
skies gave them food like the earth. Because they see these things and 
still say I am a liar, they shall never see my face. The third man says, or, 
rather, some people say: 'We know very well that he is the true God, but 
we do not care.' These people will be forever tormented, because they 
despise me, their Lord and God. Is not it great scorn on their part to use 
my gifts but to refuse to serve me? 



If they had acquired these things by their own industry and not 
entirely from me, their scorn would not seem so great. But I will give 
my grace to those who begin to turn over my burden voluntarily and 
strive with a fervent desire to do what they can. I will work together 
with those who carry my load, that is, those who progress day by day 
out of love for me, and I will be their strength and will set them so on 
fire that they will want to do more. The people who remain in the place 
that seems to prick them - but really is peaceful - are those who toil 
patiently night and day with out wearying but growing ever more 
ardent, thinking that what they do is little. These are my dearest friends, 
and they are very few, since others find the drinks in the second treasury 
more pleasing." 



On how the bride saw a saint speaking to God about a woman who was being 
terribly afflicted by the devil and who was later delivered through the prayers of 

the glorious Virgin. 

Book 1 - Chapter 16 

The bride saw one of the saints speaking to God and saying: "Why 
is the devil afflicting the soul of this woman whom you redeemed by 
your blood?" The devil answered immediately and said: "Because she is 
mine by right." And the Lord said: "By what right is she yours?" The 
devil answered him: "There are," he said, "two paths. One leads to 
heaven, the other to hell. When she beheld these two paths, her 
conscience and her reason told that she should choose my path. And 
because she had a free will for selecting the path of her choice, she 
thought it would be advantageous to turn her will toward committing 
sin, and she began to walk along my path. 

Later I deceived her through three vices: gluttony, greed for money, 
and sensuality. Now I dwell in her belly and in her nature. I hold on to 
her by five hands. With one hand I hold her eyes, so she will not see 
spiritual things. With the second one I hold her hands, so she will not 
perform any good deeds. With the third one I hold her feet, so she will 



not stray over to goodness. With the fourth one I hold her intellect, so 
she will not be ashamed to sin. And with the fifth one I hold her heart, 
so she will not return through contrition." 

The Blessed Virgin Mary then said to her Son: "My Son, make him 
tell the truth about what I want to ask him." The Son said: "You are my 
Mother, you are the Queen of Heaven, you are the Mother of mercy, 
you are the consolation of the souls in purgatory, you are the joy of 
those making their way in the world. You are the angels' sovereign 
Mistress, the most excellent creature before God. You are also Mistress 
over the devil. Command this demon yourself. Mother, and he will tell 
you whatever you want." The Blessed Virgin then asked the devil: "Tell 
me, devil, what intention did this woman have before entering the 
church?" The devil answered her: "She had resolved to keep from sin." 

And the Virgin Mary said to him: "Inasmuch as her previous 
intention led her to hell, tell me, in what direction does her present 
intention of keeping from sin tend?" The devil answered her reluctantly: 
"The intention of keeping from sin leads her toward heaven." The 
Virgin Mary said: "Because you accepted that it was your just right to 
lead her away from the path of the Holy Church due to her previous 
intention, then it is now a matter of justice that she be led back to the 
church on account of her present intention. Now, devil, I will put 
another question to you: Tell me, what intention does she have in her 
present state of conscience?" 

The devil answered: "In her mind she is terribly contrite and sorry 
about the things she has done, and she resolves never to commit such 
sins anymore but wants to improve as far as she is able." The Virgin 
then asked the devil: "Would you tell me if the three sins of sensuality, 
gluttony, and greed can exist in a heart at the same time as the three 
good dispositions of contrition, sorrow, and the purpose of 
amendment?" The devil answered: "No." And the Blessed Virgin said: 
"Would you tell me, then, which of these should shrink away and 
vanish from her heart, the three virtues or the three vices that you say 
cannot occupy the same place at the same time?" The devil replied: "I 
say, the sins." 



And the Virgin answered: "The path to hell, then, is closed to her 
and the path to heaven lies open to her." Again the Blessed Virgin asked 
the devil: "Tell me, if a robber lay in wait outside the doors of the bride 
and wanted to rape her, what would the bridegroom do?" The devil 
answered: "If the bridegroom is good and noble, he should defend her 
and risk his life for her sake." Then the Virgin said: "You are the wicked 
robber. This soul is the bride of the bridegroom, my Son, who redeemed 
her with his own blood. You corrupted and seized her by force. 
Therefore, since my Son is the bridegroom of her soul and Lord over 
you, then it is your role to flee before him." 

EXPLANATION 

This woman was a prostitute who wanted to return to the world 
because the devil was molesting her day and night, so much so that he 
visibly pressed her eyes into her head and, while many were watching, 
dragged her out of bed. Then, in the presence of many reliable 
witnesses, the holy lady Birgitta said openly: "Get you gone, devil, you 
have vexed this creature of God enough." After she had said this, the 
woman lay pressed with her eyes on the ground for half an hour and 
then got up and said: "Truly, I saw the devil in the vilest of shapes 
going out through the window and I heard a voice saying to me: 
'Woman, you have truly been set free.' " From that hour on this woman 
was freed from all impatience and no longer suffered from filthy 
thoughts, and she came to her rest through a good death. 



Christ's words to his bride comparing a sinner to three things: an eagle, a fowler, 

and a fighter 

Book 1 - Chapter 17 

"I am Jesus Christ who am speaking with you. I am he who was in 
the womb of the Virgin, true God and true man. Although I was in the 
Virgin, I still ruled over all things together with the Father. That man, 
who is such a wicked enemy of mine, is like three things. First, he is 
like an eagle that flies in the air while other birds fly beneath it; second. 



like a fowler playing on a pipe smeared with sticky pitch, whose tune 
delights the birds so that they fly to the pipe and get stuck in the pitch; 
third, he is like a fighter who is first in every match. He is like an eagle, 
because in his pride he cannot possibly tolerate anyone being above 
him, and he injures everyone he can get at with the talons of his malice. 

I will cut off the wings of his power and pride and remove his 
malice from the earth. I will give him over to the unquenchable oil 
where he will be tormented without end, if he does not mend his ways. 
He is also like a fowler in that he attracts everyone to himself by the 
sweetness of his words and promises, but anyone who comes to him 
gets caught in perdition and can never escape from it. For that reason 
the birds of hell will peck his eyes out so that he will never see my 
glory but only the everlasting darkness of hell. They will cut off his ears 
so that he will not hear the words of my mouth. 

In return for his sweet words, they will cause him bitterness from 
the sole of his foot to the crown of his head, and he will endure as many 
punishments as the number of men he led to perdition. He is also like a 
fighter who takes first place in wickedness, unwilling to yield to 
anybody and determined to beat everyone down. Like a fighter, then, he 
will have first place in every punishment; his punishment will be 
constantly renewed and never end. Yet, so long as his soul is with his 
body, my mercy stands ready for him." 

EXPLANATION 

This was a very powerful knight who hated the clergy a lot and 
used to hurl insults at them. The preceding revelation is about him as 
well as the following one: The Son of God says: "O worldly knight, 
question the wise about what happened to proud Haman who had 
scorned my people! Was not his an ignominious death and a great 
degradation? This man derides me and my friends in the same way. For 
this reason, just as Israel did not mourn the death of Haman, my friends 
will not mourn the death of this man. He will die a most bitter death, if 
he does not mend his ways." And that is what happened. 



Christ's words to his bride about how there ought to be humility in the house of 

God, and about how such a house denotes the religious life, and about how 

buildings and alms and so forth ought to be donated from goods properly 

acquired, and about how to make restitution. 

Book 1 - Chapter 18 

"In my house there should be all that humility which now only gets 
contempt. There should be a sturdy wall between the men and women, 
because although I am capable of defending everyone and supporting 
them all without any need of a wall, nevertheless, for the sake of 
caution and because of the devil's cunning, 1 want a wall separating the 
two residences. It should be a sturdy wall, moderately but not too high. 
The windows should be simple and transparent, the roof moderately 
high, so nothing can be seen there that does not suggest humility. The 
men who build houses for me nowadays are like master builders who 
take the lord of the house by the hair as he enters and trample him 
underfoot. 

They raise mud up high and put gold underfoot. That is what they 
do to me. They build mud, I mean, they pile up temporal and perishable 
goods to the sky, so to speak, while not caring at all about souls, which 
are more precious than gold. When I want to go to them through my 
preachers or through good thoughts, they grab me by the hair and 
trample me underfoot, 1 mean, they attack me with blasphemy and 
consider my works and words to be as despicable as mud. They think 
themselves much wiser. 

If they wanted to build things for me and for my glory, they would 
first build up their own souls. Let whoever builds my house take the 
utmost care not to let a single penny that has not been rightly and justly 
acquired go to the building. There are plenty of people who know they 
possess ill-gotten goods and yet are not at all sorry for it nor have the 
intention of making restitution and satisfaction for their cheating and 
stealing, although they could make restitution and satisfaction if they 
were willing. However, since they realize they cannot keep these things 
forever, they give a part of their ill-gotten goods to the churches, as if to 



placate me by their donation. They reserve their other legitimate 
possessions for their descendants. This does not please me at all. 

A person who wants to please me by his donations should first of 
all have the desire to mend his ways and should then do those good 
works he is capable of doing. He should lament and bewail the evil he 
has done and make restitution, if he can. If he cannot, he should have 
the intention of making restitution for his fraudulently acquired goods. 
Then he should take care never to commit such sins again. If the person 
to whom he ought to restore his ill-gotten goods is no longer alive, then 
he can make a donation to me, who am able to pay back everyone. If he 
is unable to restore them, provided he humbles himself before me with 
a purpose of amendment and a contrite heart, I have the means to make 
restitution and, either now or in the future, restore their property to all 
those who have been cheated. 

Let me explain to you the meaning of the house that I want built. 
The house is the religious life. I myself, the Creator of all things, 
through whom all things were made and exist, am its foundation. There 
are four walls in this house. The first is the justice by which I will judge 
those who are hostile to this house. The second wall is the wisdom by 
which I will enlighten the inhabitants with my knowledge and 
understanding. The third is the power by which I will strengthen them 
against the machinations of the devil. The fourth wall is my mercy, 
which welcomes everyone who asks for it. In this wall is the door of 
grace through which all seekers are welcomed. The roof of the house is 
the charity by which I cover the sins of those who love me so that they 
will not be sentenced for their sins. 

The window of the roof through which the sun enters is the 
consideration of my grace. Through it the warmth of my divinity is let 
in to the inhabitants. That the wall should be big and strong means that 
no one can weaken my words or destroy them. That it should be 
moderately high means that my wisdom can be understood and 
comprehended in part but never fully. The simple and transparent 
windows mean that my words are simple, yet through them the light of 
divine knowledge enters into the world. The moderately high roof 
means that my words will be manifested not in an incomprehensible 



way but in a comprehensible and intelligible way." 



The Creator's words to the bride about the splendor of his power, wisdom, and 
virtue, and about how those who are now said to be wise sin the most against him. 

Book 1 - Chapter 19 

"I am the Creator of heaven and earth. I have three qualities. I am 
most powerful, most wise, and most virtuous. I am so powerful that the 
angels honor me in heaven, and the demons in hell dare not look upon 
me. All the elements are at my beck and call. I am so wise that nobody 
can succeed in tracking my wisdom. My knowledge is such that I know 
all that has been and all that will be. I am so rational that not the least 
little thing, whether a worm or some other animal, no matter how ugly, 
has been made without a reason. I am also so virtuous that every good 
flows from me as though from a good spring and all sweetness comes 
from me as though from a good vine. Without me, nobody can be 
powerful, nobody wise, nobody virtuous. For this reason, the powerful 
men of the world sin against me exceedingly. 

I have given them strength and power so they might honor me, but 
they attribute the honor to themselves, as if they got it from themselves. 
The wretches do not consider their own feebleness. If I were to send 
them the least little infirmity, they would immediately break down and 
everything would lose its value for them. How then will they be able to 
withstand my might and the punishments of eternity? But those who are 
now said to be wise sin even more against me. For I gave them sense, 
understanding, and wisdom in order for them to love me, but the only 
thing they understand is their own temporal advantage. They have eyes 
in their head but look only to their own pleasures. 

They are blind as to giving thanks to me, who gave them 
everything, since nobody, whether good or wicked, can perceive or 
understand anything without me, even if I allow the wicked to incline 
their will to whatever they like. Moreover, nobody can be virtuous 
without me. I could now use that commonly cited proverb: 'Everyone 



despises the patient man.' Because of my patience everyone thinks I am 
terribly foolish and that is why everyone looks down on me. But woe to 
them when, after so much patience, I make my sentence known to 
them! Before me they will be like mud that drops down to the depths 
and does not stop until it comes to the lowest part of hell." 



A pleasant dialogue of the Virgin Mother and the Son with each other and of the 
Virgin Mother and the Son with the bride, and about how the bride should get 

ready for the wedding. 

Book 1 - Chapter 20 

The Mother appeared saying to the Son: "You are the King of glory, 
my Son, you are Lord over all lords, you created heaven and earth and 
everything in them. May your every desire be done, may your every 
will be done!" The Son answered: "It is an ancient proverb that says 
'what a youth learns in his youth he retains in his old age.' Mother, from 
your youth you learned to follow my will and to surrender all your will 
to me. You rightly said: 'May your will be done!' You are like precious 
gold that is laid out and hammered on a hard anvil, because you were 
hammered by all manner of tribulation and you suffered in my passion 
beyond all others. When my heart burst from the vehemence of my pain 
on the cross, it wounded your heart like sharp steel. You would 
willingly have let it be cut in two, had that been my will. Even if you 
had been able to oppose my passion and demanded that I be allowed to 
live, still you did not will to have it any other way than according to my 
will. For that reason you did well to say: 'Your will be done!' " 

Then Mary said to the bride: "My Son's bride, love my Son, 
because he loves you. Honor his saints, who are in his presence. They 
are like countless stars whose light and splendor cannot be compared to 
any temporal light. As the light of the world differs from darkness, so - 
but much more - does the light of the saints differ from the light of this 
world. I tell you truly that if the saints were seen clearly, as they really 
are, no human eye could bear it without being deprived of its bodily 
sight." Then the Virgin's Son spoke to his bride, saying: "My bride, you 



should have four qualities. First, you should be ready for the wedding 
of my divinity wherein there is no carnal desire but only the most sweet 
spiritual pleasure, the kind that is appropriate for God to have with a 
chaste soul. In this way, neither the love for your children nor for 
temporal goods nor for your relatives should drag you away from my 
love. Do not let happen to you what happened to those foolish virgins 
who were not ready when the Lord wished to call them to the wedding 
and were therefore left behind. Second, you should have faith in my 
words. 

For I am the truth, and nothing but the truth comes from my lips, 
and nobody can find anything but truth in my words. At times I mean 
what I say in a spiritual sense, and at other times according to the letter 
of the word, in which case my words should be understood according to 
their naked sense. Thus, nobody can accuse me of lying. In the third 
place, you should be obedient in order for there to be not a single limb 
in your body through which you do wrong and which you do not submit 
to the proper penance and reparation. Although I am merciful, I do not 
relinquish justice. Therefore, obey humbly and cheerfiilly those whom 
you are bound to obey, so that you do not do even that which seems 
useful and reasonable to you if it goes against obedience. It is better to 
give up your own will out of obedience, even if its object is good, and 
to follow the will of your director, provided it does not go against the 
salvation of your soul or is otherwise irrational. In the fourth place, you 
should be humble, because you are united in a spiritual matrimony. 

You should therefore be humble and modest on the arrival of your 
bridegroom. Let your handmaid be sober and restrained, I mean, let 
your body practice abstinence and be well disciplined, because you will 
bear the fruit of spiritual offspring for the good of many. In the same 
way as when a shoot is grafted onto a dry stem and the stem begins to 
blossom, you must bear fruit and blossom through my grace. And my 
grace will intoxicate you, and the whole heavenly host will rejoice on 
account of the sweet wine I will give you. Do not lose trust in my 
goodness. I assure you that just as Zechariah and Elizabeth rejoiced in 
their hearts with an indescribable joy over the promise of a future child, 
you, too, will rejoice over the grace I want to give you, and, besides, 
others will rejoice through you. It was an angel who spoke to those two. 



Zechariah and Elizabeth, but it is I, the God and Creator of the angels 
and of you, who speak to you. For my sake, those two gave birth to my 
most dear friend John. Through you I want many children to be born to 
me, not of the flesh but of the spirit. Truly, I tell you, John was like a 
reed full of sweetness and honey, for nothing unclean ever entered his 
mouth nor did he ever go beyond the limits of necessity in getting what 
he needed to live on. Semen never left his body, which is why he can 
well be called an angel and a virgin." 



The bridegroom's words to his bride making admirable use of a fine allegory 
about a sorcerer in order to illustrate and explain the devil. 

Book 1 - Chapter 21 

The bridegroom, Jesus, spoke to his bride in allegories, using the 
example of a frog. He said: "A certain sorcerer had fine glittering gold. 
A simple and mild-mannered man came to him and wanted to buy the 
gold. The sorcerer told him: 'You will not get this gold, unless you give 
me better gold and in greater quantity.' He answered him: 'I desire your 
gold so much that I will give you what you want rather than do without 
it.' After having given the sorcerer better gold in greater quantity, he 
took the glittering gold from him and put it in a case, planning to make 
himself a ring from it for his finger. 

When a short time had passed, the sorcerer went to that simple man 
and told him: 'The gold you bought and put in your case is not gold, as 
you think, but an ugly frog, which was bred in my breast and fed on my 
food. And in order to test the truth of the matter, open the case and you 
will see how the frog will leap to my breast where it was bred.' When 
the man tried to open it and find out, a frog could be seen in the case, 
the cover of which was suspended on four hinges that were about to fall 
off. When the lid of the case was opened and the frog saw the sorcerer, 
he leaped to his breast. The servants and friends of the simple man saw 
this and said to him: 'Master, his fine gold is inside the frog and, if you 
like, you can easily get the gold.' 'How?' he asked. 'How can I?' They 
said: 'If someone were to take a very sharp and heated lancet and thrust 



it into the frog's back, he would soon get the gold out of that part of the 
back where there is a hollow. If he cannot find a hollow in it, then he 
should with every effort thrust his lancet firmly into it, and in that way 
you will get back what you bought.' 

Who is this sorcerer if not the devil, enticing people to empty 
pleasures and glory? He promises that what is false is true and makes 
what is true seem to be false. He has possession of that precious gold, I 
mean, of the soul, which, through my divine power, I made more 
precious than all the stars and planets. I made it immortal and stable and 
more delightful to me than the rest of creation. I prepared for it an 
eternal resting place and dwelling with me. I bought it from the power 
of the devil with better and more expensive gold by giving for it my 
own flesh, immune from every sin, and enduring so bitter a passion that 
not one of my limbs remained uninjured. I put the redeemed soul in a 
body as in a case, until the time when I would give it a place in the 
court of my divine presence. 

Now, however, the redeemed human soul has become like a foul 
and ugly frog, leaping in his pride and living in slime through his 
sensuality. The gold, I mean, my rightful possession has been taken 
away from me. That is why the devil can indeed say to me: 'The gold 
you bought is not gold but a frog, bred in the breast of my delight. 
Separate the body from the soul and you will see that it will fly straight 
to the breast of my delight where it was bred.' My answer to him is this: 
'Since the frog is horrid to look at, horrible to hear and poisonous to 
touch, and is no good to me and gives me no delight but does so for 
you, in whose breast it was bred, then you can have it, since you have a 
right to it. And so when the lid is opened, that is, when the soul is 
separated from the body, it will fly straight to you, to remain with you 
forever.' 

Such is the soul of the person I am describing to you. It is like an 
evil frog, full of filthiness and lust, fed at the breast of the devil. I am 
coming now to the case, I mean, to the soul's body, through its coming 
death. The case is suspended from four hinges that are about to fall off 
in the sense that his body is supported by four things, namely strength, 
beauty, wisdom, and sight, all of which are now beginning to fail him. 



When the soul is separated from the body, it will fly straight to the devil 
on whose milk it was fed, since it has forgotten my love in taking up on 
myself for its sake the punishment it deserved. It does not requite my 
love with love, but, instead, takes my rightful possession away from 
me. 

It owes greater service to me who redeemed it than to any other, but 
it finds greater pleasure in the devil. The sound of his prayer seems like 
the sound of a frog to me, his looks are abominable to me. His ears will 
never hear my joy; his poisoned sense of touch will never feel my 
divinity. However, because I am merciful, if anyone were to touch his 
soul now, although it is unclean, and to examine it to see if there be any 
contrition in it or any goodness in his will, if anyone were to thrust into 
his mind a sharp and heated lancet, I mean, the fear of my strict 
judgment, he could still obtain my grace, if only he would consent to it. 
If there is no contrition or charity in him, still there might be some 
hope, provided someone could pierce him with a sharp correction and 
rebuke him strongly, because so long as the soul lives in the body, my 
mercy lies open to everyone. 

See how I died for love, yet nobody repays me with love, but they 
take from me what is justly mine. It would be just if people improved 
their lives in proportion to the efforts it cost to redeem them. Now, 
however, people want to live all the worse in proportion to the pain I 
suffered in redeeming them. The more I show them how abominable 
their sin is, the more boldly they want to sin. Look, therefore, and 
consider how it is not without cause that I am angry: They manage to 
change for themselves my good will into anger. I redeemed them from 
sin, and they get themselves increasingly entangled in sin. So, my bride, 
give me what you are obliged to give me, I mean, keep your soul clean 
for me, because I died for it in order that you might keep it clean for 
me." 



The Mother's gentle question to the bride, and the bride's humble answer to the 
Mother, and the Mother's useful reply to the bride, and about the progress of good 

people among the wicked. 



Book 1 - Chapter 22 

The Mother spoke to the Son's bride, saying: "You are my Son's 
bride. Tell me what is on your mind and what you would like!" The 
bride answered her: "My Lady, you know it, because you know 
everything." The Blessed Virgin said: "Although I know everything, I 
would like you to tell me while the persons here present are listening." 
The bride said: "My lady, I am afraid of two things. First," she said, "I 
am afraid that I do not weep for my sins or make amends for them as 
much as I should like. Second, I am sad because your Son has many 
enemies." 

The Virgin Mary answered: "I give you three cures for your first 
worry. First of all, think about how all things that have spirit, such as 
frogs or other animals, have troubles from time to time, even though 
their spirits do not live forever but die with their bodies. However, your 
spirit, and every human soul, does live forever. Second, think about the 
mercy of God, because there are none who are such sinners that their 
sin is not forgiven them, if only they pray with a resolution to improve 
and with contrition. Third, think about how much glory the soul gains 
when she lives with God and in God forever. 

I give you three cures as well for your second worry about the 
enemies of God being many. First, consider that your God and your 
Creator and theirs is also their judge, and that they will never again 
sentence him, even though he patiently puts up with their wickedness 
for a time. Second, remember that they are the children of damnation 
and how hard and unbearable it will be for them to burn for all eternity. 
They are most wicked servants who will get no inheritance, while the 
children will receive the inheritance. But perhaps you will say: 'Then 
should not one preach to them?' Of course! Remember that good people 
are frequently found among the evil. And adopted children sometimes 
turn away from what is good, like the prodigal son who went to a far off 
land and lived an evil life. 

But sometimes preaching pricks their conscience and they return to 
the Father, as welcome then as they had been sinful before. So one 



should preach especially to them, because, though a preacher may only 
see wicked people in front of him, he should think to himself: 'Perhaps 
there are some among them who will become children of my Lord. I 
will therefore preach to them.' Such a preacher will get a very great 
reward. In the third place, consider that the wicked are permitted to 
continue living as a trial for the good, so that they, exasperated by the 
habits of the wicked, might gain their reward as a fruit of patience. You 
can understand this better by means of an example. Arose smells sweet, 
is beautifiil to the sight, gentle to the touch, but it only grows among 
thorns that are sharp to the touch, ugly to look at, and do not give off a 
pleasant scent. 

Similarly, good and righteous people, although they may be gentle 
through patience, beautifiil in their character, and sweet in their good 
example, still cannot make progress or be put to the test except among 
the wicked. The thorn is sometimes for the rose's protection, so that it 
will not be picked before it is in full bloom. Similarly, the wicked offer 
an occasion to good people not to follow them in sin, when, because of 
the wickedness of others, the good are held back from coming to ruin 
through immoderate merriment or some other sin. Wine does not keep 
its quality well except in dregs, and neither can good and righteous 
people remain upright and advance in the virtues without being put to 
the test through tribulation and by being persecuted by the unrighteous. 
So put up gladly with the enemies of my Son. Remember that he is their 
judge and, if justice demanded that he destroy them all, he could wipe 
them out in a moment. Tolerate them, then, so long as he tolerates 
them!" 



Christ's words to his bride describing an insincere man, who is called an enemy 
of God, and especially about his hypocrisy and all about his characteristics. 

Book 1 - Chapter 23 

"People think he is a well-dressed, strong, and dignified man, 
active in the battle of the Lord. However, when his helmet is removed, 
he is disgusting to look at and unfit for any work. His naked brain can 



be seen, his ears are on his forehead, his eyes at the back of his head. 
His nose is cut off. His cheeks are all sunken like those of a dead man. 
On the right side, his cheekbone and half of his lips have all fallen off, 
so nothing remains on the right except his uncovered throat. His chest is 
full of swarming worms; his arms are like a pair of snakes. An evil 
scorpion sits in his heart; his back looks like burned coal. His intestines 
are stinking and rotten like pus-filled flesh, his feet are dead and useless 
for walking. 

I will tell you now what all this means. On the outside he is the 
kind of man who seems to be decked out in good habits and wisdom 
and active in my service, but he is not like that at all. For if the helmet 
is removed from his head, I mean, if he were shown to people as he is, 
he would be the ugliest man of all. His brain is naked, inasmuch as the 
foolishness and frivolity of his ways are evident enough signs to good 
men that he is unworthy of so much honor. 

If he tasted my wisdom, he would realize that the more he is raised 
in honor above others, so much more than others should he clothe 
himself in austere conduct. His ears are on his forehead because, instead 
of the humility he should have in his high rank, and which he should let 
shine for others, he only wants to hear his own praises and glory. 
Instead, he puts on pride and that is why he wants everyone to call him 
great and good. He has eyes at the back of his head, because all his 
thought is for the present and not for eternity. He thinks about how to be 
pleasing to men and about what is required for the needs of the body, 
but not about how he might please me or about what is good for souls. 

His nose is cut off, inasmuch as he has lost the discretion by which 
he might distinguish between sin and virtue, between temporal and 
eternal glory, between worldly and eternal riches, between those brief 
pleasures and eternal ones. His cheeks are sunken, that is, all his feeling 
of shame in my presence along with the beauty of the virtues by which 
he might please me are altogether dead as far as I am concerned. He is 
ashamed to sin for fear of human embarrassment but not at all out of 
fear of me. Part of his cheekbone and lips has fallen off with nothing 
remaining except his throat, because the imitation of my works and the 
preaching of my words along with heartfelt prayer have already fallen 



off from him so that nothing remains in him but his gluttonous throat. 
But he finds the imitation of depravity and involvement in worldly 
affairs altogether wholesome and appealing. 

His chest is full of worms, because in his chest, where there should 
be remembrance of my passion and the memory of my deeds and 
commandments, there is only a concern for temporal affairs and a 
worldly desire. These worm their way through his conscience so that he 
does not think of spiritual things. In his heart, where I should like to 
dwell and where my love should reside, there resides an evil scorpion 
with a stinging tail and an ingratiating face. This is because ingratiating 
and sensible-sounding words come out of his mouth, but his heart is full 
of injustice and falsehood, because he does not care if the church he 
represents gets destroyed, so long as he can carry out his selfish will. 

His arms are like snakes because in his wickedness he reaches out 
to the simple-hearted and calls them to himself with simplicity, but, 
when it suits his purposes, he ousts them like poor wretches. Just like a 
snake, he coils himself into a ring by hiding his malice and iniquity, so 
that hardly anyone can detect his craftiness. In my sight he is like a vile 
snake because, just as a snake is more odious than any other animal, he, 
too, is for me the most deformed of all, inasmuch as he sets my justice 
at naught and regards me as someone who is unwilling to inflict 
punishment. 

His back is like coal, but it should be like ivory, insofar as his deeds 
should be more valiant and pure than those of others in order to support 
the weak through his patience and through the example of a good life. 
But, instead, it is like coal, because he is too weak to endure a single 
word for my glory, unless it benefits himself Yet he thinks he is valiant 
with respect to the world. Consequently, since he thinks he stands 
upright, he will fall, inasmuch as he is as deformed and lifeless as coal 
before me and my saints. His intestines stink, because, before me, his 
thoughts and affections stink like rotting flesh, the stench of which no 
one can bear. 

None of the saints can bear him; instead, everyone turns his face 
away from him and demands a sentence passed on him. His feet are 



dead, because his two feet are his two dispositions regarding me, I 
mean, the desire to make amends for his sins and the desire to do good. 
However, these feet are ahogether dead in him, because the marrow of 
love has all been consumed in him and nothing is left except the 
hardened bones. And in this condition he stands before me. However, so 
long as his soul remains in the body, he can obtain my mercy." 

EXPLANATION 

Saint Lawrence appeared saying: "When I was in the world, I had 
three things: continence with respect to myself, mercy with respect to 
my neighbor, charity with respect to God. Therefore I preached the 
word of God zealously, distributed the goods of the church prudently, 
and endured scourging, fire, and death joyfully. But this bishop endures 
and covers up the incontinence of the clergy, liberally spends the goods 
of the church on the rich, and shows charity toward himself and his 
own. Therefore, I declare to him that a light cloud has ascended into 
heaven, overshadowed by dark flames so as not to be seen by many. 

This cloud is the prayer of the Mother of God for the church. The 
flames of greed and of the lack of piety and justice overcloud it so that 
the gentle mercy of the Mother of God cannot enter the hearts of the 
wretched. Therefore let the bishop quickly turn to divine charity by 
correcting himself, by admonishing his subordinates in word and 
example, and by encouraging them to improve. If he does not, he will 
feel the hand of the judge, and his diocesan church will be purged by 
fire and the sword and afflicted by pillaging and tribulation so that it 
will be a long time before there will be anyone to console her." 



God the Father's words before the heavenly host, and the answer of the Son and 
Mother to the Father requesting a grace for his daughter the church. 

Book 1 - Chapter 24 

The Father spoke, while the whole host of heaven was listening, 
and he said: "Before you I state my complaint that I gave my daughter 



to a man who torments her terribly and binds her feet to a wooden stake 
so that the marrow has all gone out of her feet." The Son answered him: 
"Father, I redeemed her with my blood and betrothed her to myself, but 
now she has been seized by force." Then the Mother spoke, saying: 
"You are my God and my Lord. My body bore the limbs of your blessed 
Son, who is your true Son and my true Son. I refused him nothing on 
earth. For the sake of my prayers, have mercy on your daughter!" After 
this the angels spoke, saying: "You are our Lord. In you we possess 
every good thing, and we need nothing but you. 

When your bride went forth from you, we all rejoiced. But now we 
have reason to be sad, because she has been given over into the hands 
of the worst of men who offends her with all kinds of insults and abuse. 
So have mercy on her according to your great mercy, for she is in 
extremely great misery, and there is no one to console and free her but 
you. Lord, God almighty." Then the Father answered the Son, saying: 
"Son, your grievance is my grievance, your word my word, your works 
my works. You are in me and I am in you inseparably. May your will be 
done!" Then he said to the Mother of the Son: "Since you refused me 
nothing on earth, I will refuse you nothing in heaven. Your will shall be 
fulfilled." He said to the angels: "You are my friends, and the flame of 
your love burns in my heart. I shall have mercy on my daughter because 
of your prayers." 



The Creator's words to the bride about how his justice keeps the wicked in 
existence for a threefold reason, and how his mercy spares the wicked for a 

threefold reason. 

Book 1 - Chapter 25 

"I am the Creator of heaven and earth. You were wondering, my 
bride, why I am so forbearing with the wicked. That is because I am 
merciful. My justice bears with them for a threefold reason and for a 
threefold reason my mercy spares them. First, my justice bears with 
them so that their time may be fully completed. Just as you might ask a 
righteous king who has some prisoners why he does not put them to 



death, and his answer is: 'Because it is not yet time for the general 
session of the court where they can be heard and where those who hear 
can take greater warning.' In a similar way I tolerate the wicked until 
their time comes, so that their wickedness can be made known to others 
as well. 

Did I not foretell the rejection of Saul long before it was known to 
men? I tolerated him for a long time in order that his wickedness might 
be shown to others. The second reason is that the wicked do perform 
some good works for which they ought to be rewarded down to the last 
particular. In this way, not the least little good they have done for me 
will go unrewarded, and they will accordingly receive their wages here 
on earth. In the third place, it is in order to manifest God's glory and 
patience. It was for this reason that I tolerated Pilate, Herod, and Judas, 
although they were going to be damned. And if anyone asks why I 
tolerate this or that person, let him call to mind Judas and Pilate. 

My mercy spares the wicked for a threefold reason as well. First of 
all, it is because of my enormous love, inasmuch as eternal punishment 
is long. For that reason, because of my great love, I tolerate them until 
the last moment in order that their punishment may be delayed by the 
extended prolongation of time. In the second place, it is in order to 
allow their nature to be consumed by vices. Insofar as human nature 
gets consumed by sin, they would experience temporal death more 
bitterly if they had a younger constitution. A young constitution dies a 
more protracted and bitter death. In the third place, it is for the 
betterment of good people and the conversion of some of the wicked. 
When good and righteous people are tormented by the wicked, it 
benefits the good and righteous since it leads them to refrain from sin or 
to gain greater merit. 

Likewise, the wicked sometimes have a good effect on certain other 
wicked persons. When the latter reflect on the fate and evilness of the 
former, they think to themselves and say: 'What good does it do us to 
follow them?' And: 'Since the Lord is so patient it is better for us to 
repent.' In this way they sometimes return to me, because they shudder 
to do the kinds of things those others do and, moreover, their 
conscience tells them they should not do those kinds of things. It is said 



that if a person has been stung by a scorpion, he can be cured by being 
anointed with the oil in which another reptile has died. In like manner, 
sometimes a wicked person who sees someone else fall may be stung by 
remorse and be cured by reflecting on the evilness and vanity of the 
other." 



The angelic host's words of praise to God, and about how children would have 

been bom if our first parents had not sinned, and about how God showed 
miracles to the people through Moses and later through himself to us on his own 
coming, and about the perversion of bodily matrimony in this age, and about the 

conditions of spiritual wedlock. 

Book 1 - Chapter 26 

The angelic host was seen to be standing before God. The entire 
host said: "Praise and honor to you. Lord God, you who are and were 
without end! We are your servants and we offer you threefold praise and 
honor. First, because you created us to be happy with you and gave us 
an indescribable light in which to rejoice forever. Second, because all 
things have been created and are maintained in your goodness and 
constancy, and all things stand at your pleasure and abide in your word. 
Third, because you created humankind and took a human nature for 
their sake. We rejoice greatly for that reason, and also for your most 
chaste Mother who was found worthy to bear you whom the heavens 
cannot hold and contain. 

Therefore, on behalf of the angelic rank that you have so exalted in 
honor, may your glory and blessing be upon all things! May your 
everlasting eternity and constancy be up on all things that can be and 
remain constant! May your love be upon the human race that you 
created! You alone. Lord, are to be feared for your great power, you 
alone are to be desired for your great charity, you alone are to be loved 
for your constancy. Praise be to you without end. unceasingly, forever 
and ever. Amen!" 

The Lord answered: "You worthily honor me for all creation. But, 



tell me, why do you praise me for the human race, which has provoked 
me to anger more than all creatures? I made them superior to an the 
lower creatures. For none did I suffer such indignities as for humankind 
and I redeemed none of them at so great a cost. Or what creature 
besides the human being does not abide by its natural order? He is 
greater trouble to me than other creatures. Just as I created you to praise 
me and give me glory, so I made Adam in order that he would honor 
me. I gave him a body to be a spiritual temple, and I placed in it a soul 
like a beautifiil angel, for the human soul is of angelic virtue and 
strength. 

In that temple, I, his God and Creator, was the third companion. He 
was meant to enjoy me and find delight in me. Then I made him a 
similar temple out of his rib. Now, my bride, for whose sake all this is 
being enacted, you might ask: 'How would they have had children, if 
they had not sinned?' I shall tell you: Love's blood would have sown its 
seed in the woman's body without any shamefiil lust, through divine 
love and mutual affection and sexual intercourse in which they both 
would have been set on fire for each other, and the woman would thus 
have become fertile. Once the infant was conceived without sin or 
lustful pleasure, I would have sent a soul into it out of my divinity, and 
she would have carried the child and given birth to it without pain. 

The infant would forthwith have been born perfect like Adam. But 
he showed contempt for this privilege by consenting to the devil and 
coveting a greater glory than I had given to him. After their act of 
disobedience, my angel came over them and they were ashamed of their 
nakedness. At that very moment they experienced the concupiscence of 
the flesh and suffered hunger and thirst. They also lost me. Before, 
when they had me, they did not feel hunger or carnal lust or shame, and 
I alone was their every good and pleasure and perfect delight. While the 
devil rejoiced over their perdition and fall, I was moved with pity for 
them and did not abandon them but showed them a threefold mercy. I 
clothed their nakedness and gave them bread from the earth. In return 
for the sensuality the devil had aroused in them after their act of 
disobedience, I infiised souls in their seed through my divine power. 

And I turned whatever the devil suggested to them entirely to their 



good. Then 1 showed them how to live and how to worship me. I gave 
them permission to have licit intercourse. I had earlier given them my 
permission and indications, but they were stricken with fear and afraid 
to unite sexually. Likewise, when Abel was killed and they were in 
mourning for a long time and keeping abstinence, I was moved with 
compassion and comforted them. Once my will was made known to 
them, they began again to have intercourse and to procreate children. I 
promised that I, their Creator, would be born from among their 
offspring. As the evilness of the children of Adam grew, I showed 
justice to sinners but mercy to my elect. With these I was pleased, and I 
kept them from perdition and raised them up, because they kept my 
commandments and believed in my promises. When the time of mercy 
drew near, I let my mighty works be seen through Moses and saved my 
people according to my promise. I fed them with manna and went 
before them in a pillar of cloud and fire. 

I gave them my Law and revealed to them my mysteries and the 
future through my prophets. After this, I, the Creator of all things, chose 
for myself a virgin born of a father and mother. From her I took human 
flesh and condescended to be bom of her without coition or sin. Just 
like those first children would have been born in paradise through the 
mystery of divine love and out of their parents' mutual love and 
affection and with out any shameful lust, so my divinity took a human 
nature from a virgin maiden without coition or damaging her virginity. 
Coming in the flesh, true God and man, I fulfilled the Law and all the 
scriptures, just as it earlier had been prophesied about me. And I 
introduced a New Law, for the old one had been strict and hard to bear 
and was nothing but a figure of what was to be done in the future. In the 
Old Law it had been licit for a man to have several wives, so that 
coming generations would not be left childless or would have to 
intermarry with the gentiles. In my New Law it is commanded for a 
husband to have only one wife and forbidden for him during her 
lifetime to have several wives. Those who unite sexually through divine 
love and fear for the sake of procreation are a spiritual temple where I 
wish to dwell as the third companion. 

However, people of this age join in wedlock for seven reasons. 
First, because of facial beauty; second, because of wealth; third. 



because of the coarse pleasure and indecent joy they get out of coition; 
fourth, because of festivities and uncontrolled gluttony; fifth, because it 
gives rise to pride in dressing and eating and entertainment and other 
vanities; sixth, in order to bring up their offspring not for God or good 
works but for wealth and honor; seventh, they join in wedlock on 
account of lust and the lustful appetite of beasts. These people meet 
outside the doors of my church with one mind and consent, but their 
feelings and inner thoughts are completely opposed to me. Instead of 
my will they prefer their own will, which aims at pleasing the world. If 
all their thoughts were directed toward me, and if they entrusted their 
will into my hands and took a spouse in godly fear, then I would give 
them my assent and would be the third companion with them. But now, 
although I should be at their head, they do not gain my consent because 
they have lust rather than my love in their hearts. They go up to my 
altar and hear there that they should be one heart and one mind, but my 
heart flees from them because they do not have the warmth of my heart 
and do not know the taste of my body. 

They seek a warmth that will perish, and they seek flesh that will be 
eaten by worms. Accordingly, such people join in wedlock without the 
bond and union of God the Father and without the Son's love and 
without the Holy Spirit's consolation. When the couple comes to bed, 
my Spirit leaves them at once and the spirit of impurity approaches, 
because they only come together out of lust and do not discuss or think 
about anything else. But my mercy can still be with them, if they are 
converted. For I lovingly place a living soul created by my power into 
their seed. Sometimes I let bad parents give birth from time to time to 
good children. More often , bad children are bom of bad parents, 
inasmuch as these children imitate the iniquity of their parents as far as 
they are able and would imitate it even more if my patience permitted 
them. Such a couple will never get to see my face, unless they repent. 

For there is no sin so grave that penitence does not wash it away. 
Accordingly, I will turn to spiritual matrimony, the kind that is 
appropriate to God to have with a chaste body and chaste soul. In it 
there are seven goods, the opposites of the evils mentioned above. In it 
there is no desire for fairness of form or beauty of body or pleasant 
sights but only for the sight and the love of God. Nor is there, second. 



any desire to possess anything over and above their necessities, what 
they need to live on, with nothing in excess. Third, they avoid idle and 
frivolous talk. Fourth, they have no concern about seeing friends or 
relatives; instead I am the one they love and desire. 

Fifth, they long to maintain an inner humility in their conscience 
and an outer one in the way they dress. Sixth, they never have any 
intention of leading sensuous lives. Seventh, they engender sons and 
daughters for their God by means of their good behavior and good 
example and through the preaching of spiritual words. By preserving 
their faith intact, then, they meet outside the doors of my church where 
they give me their consent and I give them mine. They go up to my altar 
and enjoy the spiritual delight of my body and blood. In delighting in it, 
they wish to be one heart and one body and one will, and I, true God 
and man, mighty in heaven and on earth, will be the third companion 
with them and will fill their heart. Those worldly couples let their 
appetite for marriage begin in lust like beasts, and worse than beasts! 

These spiritual spouses begin in love and fear of God and seek to 
please no one but me. The evil spirit fills the former and urges them on 
to carnal delight where there is nothing but stinking rot. The latter are 
filled with my Spirit and set ablaze with the fire of my Spirit that will 
never fail them. I am one God in three persons. I am one in substance 
with the Father and the Holy Spirit. As it is impossible for the Father to 
be separated from the Son or for the Holy Spirit to be separated from 
either, and as it is impossible for heat to be separated from fire, so it is 
impossible for these spiritual spouses to be separated from me. I am 
with them as their third companion. My body was wounded once and 
died in the passion, but it will never more be wounded or die. In the 
same way, those who are incorporated into me through an upright faith 
and a perfect will shall never die away from me. Wherever they stand or 
sit or walk, I am with them as their third companion." 



The Mother's words to the bride about how there are three things in a dance, and 
about how this dance symbolizes this world, and about the Mother's suffering at 

Christ's death. 



Book 1 - Chapter 27 

The Mother of God spoke to the bride, saying: "My daughter, I 
want you to know that where there is a dance, there are three things: 
empty joy, loud shouting, and meaningless toil. If someone enters the 
dance hall sorrowful and sad, then his friend, who finds himself in the 
midst of the joy of the dance but sees a friend of his entering sad and 
gloomy, immediately puts aside his joy, leaves the dance, and condoles 
with his sorrowing friend. This dance is the world that is always caught 
up in anxiety, which to fools seems like joy. In this world there are three 
things: empty joy, frivolous speech, and useless toil, because a man 
must leave behind him everything for which he toils. 

Would that a person who is in the midst of this worldly dance 
consider my toil and sorrow and then condole with me - who left behind 
all worldly joy - and would that he leave the world behind! At my Son's 
death I was like a woman who had her heart pierced by five lances. The 
first lance was his shamefiil and blameworthy nakedness, for I saw my 
most chaste and mighty Son stand naked at the pillar without any 
covering on him at all. The second lance was the accusation against 
him, for they accused of treason and lying and treachery him whom I 
knew to be just and true and never to have offended or wished to offend 
anyone. The third lance was his crown of thorns that pierced his sacred 
head so savagely that the blood flowed into his mouth and beard and 
ears. The fourth lance was his mournful voice on the cross with which 
he cried out to the Father, saying: 

Tather, why have you abandoned me?' It was if to say: 'Father, 
there is no one who takes pity on me but you.' The fifth lance cutting 
into my heart was his most bitter death. His most precious blood went 
out of him through as many arteries as the lances that pierced my heart. 
The arteries of his hands and feet were pierced, and the pain in his 
pierced sinews went relentlessly to his heart and from his heart back to 
his sinews, for his heart was vigorous and strong, being knit together of 
the very best constitution. Life contended thus with death, and his life 
was more bitterly protracted in the midst of his pain. As his death drew 
near and his heart was bursting from the unendurable pain, suddenly his 



whole body convulsed and his head, which was hanging backward, 
straightened itself somewhat. 

He opened his closed eyes slightly, almost halfway. Likewise he 
opened his mouth so that his bloodied tongue could be seen. His fingers 
and arms, which had been quite contracted, stretched themselves out. 
As soon as he had given up his spirit, his head sank toward his chest. 
His hands drew a little away from the place of the wounds and his feet 
had to bear more of the weight. Then my hands grew dry. My eyes were 
covered in darkness and my face became pale as death. My ears could 
hear nothing. My mouth could not utter a sound. 

My feet became unsteady, and my body fell to the ground. Getting 
up from the ground and seeing my Son looking worse than a leper, I 
submitted my entire will to him, knowing that everything had happened 
according to his will and could not have happened if he had not 
permitted it. And I thanked him for everything. A certain joy was mixed 
with my sadness, because I saw that he who had never sinned had in his 
great love wanted to suffer all this for sinners. May those who are in the 
world contemplate what I went through when my Son died, and may 
they always keep it in mind!" 



The Lord's words to the bride describing how someone came to be judged before 
God's tribunal, and about the awful and terrible sentence passed on him by God 

and all the saints. 

Book 1 - Chapter 28 

The bride saw God looking angry. He was saying: "I am without 
beginning and without end. There is no change in me either of year or 
day. Rather, all the time in the world is like a single hour or moment to 
me. Everyone who sees me sees and understands everything that is in 
me in an instant, so to speak. However, my bride, since you are in a 
material body, you cannot perceive and comprehend like a spirit. 
Therefore, for your sake, I will explain to you what has happened. I 
was, as it were, seated in judgment, for all judgment has been given to 



me, and a certain person came to be judged before the tribunal. The 
voice of the Father resounded and said to him: 'Woe unto you that ever 
you were born.' 

It was not as though God had repented of having created him, but 
just like anyone would be sorry for another person and feel compassion 
for him. The voice of the Son came in answer: 'I poured out my blood 
for you and accepted a harsh punishment for you, but you have 
alienated yourself entirely from it and will have nothing to do with it.' 
The voice of the Spirit said: 'I searched all the corners of his heart to see 
if I might perhaps find some tenderness and charity in his heart, but he 
is as cold as ice, as hard as stone. He is none of my concern.' 

These three voices have not been heard as if there were three gods, 
but they were made audible for your sake, my bride, because otherwise 
you would not be able to understand this mystery. The three voices of 
the Father and Son and Holy Spirit were then immediately transformed 
into a single voice that thundered and said: 'By no means do you 
deserve the kingdom of heaven!' The Mother of mercy remained silent 
and did not open up her mercy, for the defendant was unworthy of it. 
All the saints cried out in one voice saying: 'It is divine justice for him 
to be perpetually exiled from your kingdom and from your joy.' All 
those in purgatory said: 'We have no punishment harsh enough to 
punish your sins. You must endure greater torments and you will 
therefore be secluded from us.' Then even the defendant himself cried 
out in a horrendous voice, saying: 'Alas, alas for the seeds that came 
together in my mother's womb and from which I was formed!' He cried 
out a second time and said: 

'Accursed be the hour in which my soul was joined to my body and 
accursed be he who gave me a body and soul!' He cried out a third time: 
'Accursed be the hour in which I came forth alive from the belly of my 
mother!' Then came three horrible voices from hell saying to him: 
'Come to us, accursed soul, like liquid copper draining down to 
perpetual death and life interminable!' They cried out a second time: 
'Come, accursed soul, empty for our malice! For there will be none of 
us who will not fill you with his own pain and malice.' They cried out a 
third time: 'Come, accursed soul, heavy like a stone that sinks and sinks 



and never reaches the bottom where it can rest! 

You will descend deeper into the deep than we, and you will not be 
brought to a standstill until you have reached the lowest part of the 
abyss.' Then the Lord said: 'Just like a man with several wives who sees 
one of them fall and turns away from her, and turns to the others who 
remain steadfast and rejoices with them, so too I have turned my face 
and my mercy away from him, and turn to my servants and attendants 
and rejoice with them. Therefore, now that you have heard of his fall 
and his wretchedness, serve me with greater sincerity than he did in 
proportion to the greater mercy I have shown to you! Flee the world and 
the desire of it! 

Did I accept so harsh a passion for the sake of worldly glory or 
because I was unable to get it done more quickly and easily? Of course 
I was able! However, justice required that, because humanity sinned in 
each and every limb, satisfaction had to be made in each and every 
limb. This was why God, in his compassion for humankind and in his 
ardent love for the Virgin, received from her a human nature through 
which he could sustain all the punishment mankind was bound to suffer. 
Since I took your punishment upon me out of love, remain steadfast in 
true humility, just like my servants, so that you will have nothing to be 
ashamed of, and fear nothing but me! Guard your mouth in such a way 
that, if such were my will, you would never speak. Do not be sad about 
temporal things that are just passing. I can make whomever I want rich 
or poor. And so, my bride, place all your hope in me!" 

EXPLANATION 

This man was a nobleman, a canon and subdeacon, who, having 
obtained a false dispensation, married a rich maiden. However, being 
surprised by a sudden death, he did not obtain his desire. 



The Virgin 's words to the daughter regarding two ladies, one of whom was called 
Pride and the other Humility, the latter symbolizing the most sweet Virgin, and 
about how the Virgin goes to meet those who love her at the hour of their death. 



Book 1 - Chapter 29 

The Mother of God spoke to the Son's bride, saying: "There are two 
ladies. One of them has no special name, because she does not deserve 
a name; the other is humility, and she is called Mary. The devil is 
master of the first lady because he has dominion over her. One of her 
knights said to this lady: 'My lady, I am prepared to do whatever I can 
for you, if only I can copulate with you just once. After all, I am mighty, 
strong, and brave of heart, I fear nothing and am ready to go to my 
death for you.' She answered him: 'My servant, your love is great. 
However, I am seated on a high throne and have only the one throne, 
and there are three gates between us. 

The first gate is so narrow that whatever a man is wearing on his 
body gets pulled off and torn if he enters by it. The second is so sharp 
that it cuts through to the very sinews. The third gate bums with such 
fire that there is no escaping its heat but, instead, anyone entering 
through it is quickly melted down like copper. Moreover, I am seated so 
high up that anyone who wants to sit with me - for I have only this one 
throne - will fall down into the great depths of chaos beneath me.' The 
devil answered her: 'I will give my life for you, for a fall means nothing 
to me.' 

This lady is pride and anyone who wants to come to her will pass, 
as it were, through three gates. Through the first gate enters the person 
who gives all he owns to receive human praise for the sake of pride. If 
he does not own anything, he exerts his whole will so that he can live 
proudly and win praise. Through the second gate enters the person who 
devotes all his labor and everything he does, all his time and all his 
thoughts and all his strength to fulfilling his pride. And even if he has to 
let his body be wounded for the sake of honor and riches, he does so 
willingly. Through the third door enters the person who is never still 
and quiet but burns like fire with the thought of how he can obtain some 
worldly honor or position of pride. But when he does obtain his desire, 
he cannot stay for long in the same state but will have a miserable fall. 
Nonetheless, pride still remains in the world!" 



"I am," Mary said, "the one who is most humble. I am seated on a 
spacious throne. Above me there is neither sun nor moon nor stars nor 
even clouds, but an unimaginably bright and wonderful calm 
proceeding from the clear beauty of God's majesty. Beneath me there is 
neither earth nor stone but incomparable rest in God's goodness. Next to 
me there is neither barrier nor wall but the glorious host of angels and 
holy souls. Although I am seated on so lofty a throne, I still hear my 
friends that live on earth, daily pouring forth their sighs and tears to me. 
I see their struggles and their efficacy, which is greater than that of 
those who fight for their lady pride. 

I will therefore visit them and gather them together with me on my 
throne, for it is spacious and has room for everyone. However, they 
cannot come and sit with me yet, because there are still two walls 
between us through which I shall lead them confidently so they can 
come to my throne. The first wall is the world, and it is narrow. 
Accordingly, my servants in the world will receive consolation through 
me. The second wall is death. Therefore, I, their most dear lady and 
Mother, will go to meet them and come to them at death, so that even in 
death itself they will be refreshed and consoled. I will gather them 
together with me on the throne of heavenly joy, so that, in boundless 
joy, they may rest eternally in the arms of perpetual love and eternal 
glory." 



The Lord's loving words to the bride about how the number of false Christians is 

being multiplied to the point of recrucifying Christ and about how he is still ready 

to accept death once more for the sake of sinners, if this were possible. 

Book 1 - Chapter 30 

"I am God. I created all things for the benefit of humanity in order 
that all things might be of service and instruction to them. But unto their 
own damnation they misuse all the things I created for their benefit. 
They care less about God and love him less than created things. The 
Jews prepared three kinds of punishment for me in my passion: first, the 
wood on which, after being scourged and crowned, I was hung; second. 



the iron by which they nailed my hands and feet; third, the gall that they 
gave me to drink. Moreover, they blasphemed me as being a fool 
because of the death I freely endured, and they called me a liar because 
of my teachings. 

The number of such people has now been multiplied in the world 
and there are few to console me. They hang me on the wood through 
their desire to sin; they scourge me through their impatience, given that 
no one can endure a single word for my sake; and they crown me with 
the thorns of their pride that makes them want to be raised higher than 
me. They nail my hands and feet with the iron of their hardened hearts, 
given that they glory in sin and harden themselves so as not to have any 
fear of me. They offer me distress rather than gall. They call me a liar 
and a fool because of my passion, which I approached with joy. I am 
powerful enough to drown them and the entire world for the sake of 
their sins, in liked. However, if I did drown them, the ones who 
remained would serve me out of fear, and that would not be right, 
because people should serve me out of love. If I personally came among 
them in a visible shape, their eyes would not be able to bear to look 
upon me or their ears to hear me. How could a mortal being look upon 
an immortal? Yet, in fact, I would gladly die for the sake of humanity 
all over again, if it were possible. 

Then the Blessed Virgin Mary appeared and the Son said to her: 
"What do you wish, my Mother, my chosen one?" And she said: "Have 
mercy on your creation, my Son, for the sake of my love!" He 
answered: "I will be merciful once again, for your sake." Then the Lord 
spoke to his bride, saying: "I am your God, the Lord of the angels. I am 
Lord over life and death. I myself want to dwell in your heart. I love 
you so very much! The heavens and the earth and everything in them 
cannot contain me, and yet I want to dwell in your heart, which is 
nothing but a lump of flesh. Whom could you fear or what could you be 
lacking when you have within you God almighty in whom every good 
thing is to be found? 

There should be three things in a heart that is my dwelling: a bed 
where we may rest, a seat where we may sit, and a lamp that gives us 
light. In your heart, then, let there be a bed for quiet rest, where you can 



rest from the base thoughts and desires of the world. Always keep in 
mind the joy of eternity! The seat should be your intention of staying 
with me, even if you sometimes have to go out. It goes against nature to 
be always standing. The person who is always standing is the one who 
always has the intention of being in the world and never comes to sit 
with me. The light or the lamp should be the faith by which you believe 
that I am able to do all things and am almighty above all things." 



About how the bride saw the sweet Virgin Mary furnished with a crown and other 

adornments of inestimable beauty, and how Saint John the Baptist explained to 

the bride the meaning of the crown and the other things. 

Book 1 - Chapter 3 1 

The bride saw the Queen of Heaven, the Mother of God, wearing a 
priceless and inestimable crown on her head, with her wonderfiilly 
beautifiil hair hanging down over her shoulders, a golden tunic 
gleaming indescribably bright, and a mantle of the color of azure or of a 
calm sky. While the bride was all fiill of wonder at this lovely vision 
and in her wonderment was standing there as if caught up in helpless 
amazement within herself, just then. Blessed John the Baptist appeared 
to her and said: "Pay close attention to what all this signifies. 

The crown signifies that she is the Queen and Lady and Mother of 
the King of angels. Her hair hanging down signifies that she is a pure 
and immaculate virgin; the sky-colored mantle that she was dead to 
temporal things. The golden tunic signifies that she was ardent and 
burning with the love of God both inwardly and outwardly. Her Son 
placed seven lilies in the crown, and between the lilies he placed seven 
gems. The first lily is her humility; the second, fear; the third, 
obedience; the fourth, patience; the fifth, steadfastness; the sixth, 
kindness, for she kindly gives to all who ask; the seventh is mercy in 
necessities, for in whatever necessity a person may find himself, if he 
invokes her with all his heart, he will be rescued. 

In between these resplendent lilies her Son placed seven precious 



gems. The first gem is her outstanding virtuousness, for there exists no 
virtue in any other spirit or in any other body, which she does not 
possess more excellently. The second gem is her perfect purity, for the 
Queen of Heaven was so pure that not a single stain of sin was ever to 
be found in her from the beginning when she first entered the world up 
to the final day of her death. Not all the devils together could find 
enough impurity in her to fit on the head of a pin. She was truly pure, 
for it was not fitting for the King of glory to lie in any but the purest, 
cleanest, and most select vessel among angels and men. The third gem 
was her beauty, for God is praised constantly by his saints for the 
beauty of his Mother. 

Her beauty completes the joy of the holy angels and of all holy 
souls. The fourth precious gem in the crown is the Virgin Mother's 
wisdom, for she was filled with all divine wisdom in God and through 
her all wisdom is completed and perfected. The fifth gem is power, for 
she is so powerful before God that she can crush anything that has been 
created or made. The sixth gem is her shining clarity, for she shines so 
clear that she even sheds light on the angels, whose eyes shine more 
clearly than light, and the demons do not dare to look upon her shining 
clarity. 

The seventh gem is the fiillness of every delight and spiritual 
sweetness, since her fullness is such that there is no joy that she does 
not add to, no delight that is not made fiiller and more perfect through 
her and through the blessed vision of her, for she is filled and replete 
with grace beyond all the saints. She is the pure vessel in which lay the 
bread of angels and in which all sweetness and beauty is found. Her 
Son placed these seven gems in between the seven lilies in her crown. 
Wherefore, bride of her Son, honor and praise her with all your heart, 
for she is truly worthy of all praise and honor!" 



About how, after God's admonishment, the bride chose poverty for herself and 

renounced riches and carnality, and about the truth of the things revealed to her, 

and about three remarkable things shown to her by Christ. 



Book 1 - Chapter 32 

"You ought to be like a person who lets go and like one who 
gathers. You should let go of riches and gather virtues, let go of what 
will pass and gather eternal things, let go of visible things and gather 
invisible. In return for the pleasure of the body, I will give you the 
exultation of your soul; in return for the merriment of the world, I will 
give you the merriment of heaven; in return for worldly honor, the 
honor of the angels; in return for the presence of family, the presence of 
God; in return for the possession of goods, I will give you myself, the 
giver and Creator of all things. 

Answer the three questions I am going to ask you. First, whether 
you want to be rich in this world or poor. She answered: "Lord, I would 
rather be poor, since riches do me no other good than to make me 
anxious and distract me from serving you." "Tell me, second, whether 
you found anything reprehensible to your mind or false in the words 
that you heard from my mouth?" And she said: "Certainly not, it is all 
reasonable." "Third, tell me whether the sensual pleasure you earlier 
had delights you more or the spiritual pleasure that you now have?" 
And she answered: "I feel ashamed in my heart to think of my earlier 
delight and it seems to me now like poison, all the more bitter in 
proportion to my earlier fervor in desiring it. I would rather die than 
ever go back to it; it cannot compare to spiritual delight." 

"Thus," he said, "you prove to yourself that all the things I have 
told you are true. What are you afraid of, then, or why are you worried 
that I am delaying the things I told you would be done? Call to mind the 
prophets, call to mind the apostles and the holy doctors of the church! 
Did they find anything in me except the truth? That is why they did not 
care about the world or the desire for it. Or why did the prophets 
foretell future events so far in advance unless it was because God 
wanted them first to make the words known before the deeds came so 
that the ignorant might be instructed in faith? All the mysteries of my 
incarnation were made known beforehand to the prophets, even the star 
that went before the magi. 

They believed the words of the prophet and merited to see what 



they believed in, and they were given certainty as soon as they saw the 
star. In the same way now, my words should first be announced and 
then later, when the deeds come, they will be believed on greater 
evidence. Three things I have shown you. First, the conscience of a man 
whose sin I made manifest and proved by most evident signs. But why? 
Could I not destroy him personally? Or could I not plunge him to the 
depths in a second, if I wanted? Of course I could. However, for the 
sake of instructing others and in proof of my words showing how just 
and patient I am and how unhappy this man is whom the devil rules, I 
endure him still. The devil's power over him has arisen through his 
intention of remaining in sin and through his delight in it, with the 
result that neither gentle words nor harsh threats nor the fear of 
Gehenna can recall him. And quite rightly, too, because, inasmuch as he 
had the constant intention of sinning, even if he did not put it into 
practice, he deserves to be handed over to the devil for eternity. The 
smallest sin is enough to damn anyone delighting in it who does not 
repent. 

I showed you two others. The devil tormented the body of one of 
them but did not get into his soul; he overshadowed the other's 
conscience through his scheming and yet did not get into his soul or 
acquire any power over him. But you might perhaps ask: 'Are not 
conscience and soul the same thing? Is he not in the soul when he is in 
the conscience?' Of course not. The body has two eyes to see with, but, 
even if they lose their power of sight, the body can still be healthy. So it 
is with the soul. Although intellect and conscience are sometimes 
troubled with confusion as a means of punishment, nevertheless, the 
soul does not always get harmed in such a way as to incur guilt. Thus, 
the devil prevailed over the one man's conscience but not over his soul. 

I will show you a third man whose body and soul are completely 
subject to the devil. Unless coerced by my power and by a special 
grace, he will never be expelled from him or go out of him. The devil 
goes out of some people willingly and readily, but out of others only 
reluctantly and under coercion. For, while the devil enters into some 
people either due to the sin of their parents or due to some hidden 
judgment of God, as, for example, into children or the witless, he enters 
into others due to their infidelity or for some other sin. The devil goes 



out of the latter willingly if he is expelled by people who know 
conjurations or the art of expelling demons, and if they do it not for the 
sake of vainglory or for some temporal gain, for the devil has the power 
of entering into the one expelling him or again into the same person he 
gets expelled from, there being no love of God in either of them. He 
never goes out of the body and soul of those he possesses completely, 
except through my power. 

As vinegar, if mixed with sweet wine, infects all the sweetness of 
the wine and can never be removed from it, so too the devil will not go 
out of the soul of anyone whom he possesses, except through my power. 
What is this wine if not the human soul that was sweeter to me than any 
other created being and so dear to me that I let my sinews be slashed 
and my body mangled to the ribs for its sake? Rather than lose it, I even 
accepted death for it. This wine was conserved in dregs, inasmuch as I 
placed the soul in a body where it was kept for my pleasure as in a 
sealed vessel. However, the worst vinegar was mixed with this sweet 
wine - 1 refer to the devil, whose evilness is more sour and abominable 
to me than any vinegar. By my power this vinegar will be removed from 
the person whose name I will tell you, so that I may reveal my mercy 
and wisdom through him, but my judgment and justice through the 
previous man." 

EXPLANATION 

The first man was a highborn and proud cantor who went to 
Jerusalem without the permission of the pope and was seized by the 
devil. There is also something about this demoniac in book III chapter 
31 and in book IV chapter 115. The second demoniac in the same 
chapter was a Cistercian monk. The devil tormented him so much that 
four men could scarcely hold him down. His elongated tongue looked 
like a cow's. The shackles on his hands were invisibly broken in pieces. 

This man was saved by the words of the Holy Spirit through Lady 
Birgitta after a month and two days. The third demoniac was a bailiff of 
Ostergotland. When he was admonished to do penance, he said to the 
one admonishing him: "Cannot the resident owner of the house sit 
wherever he likes? The devil has my heart and my tongue. How can I 



do penance?" Cursing the saints of God, he died that very same night 
without the sacraments or confession. 



The Lord's admonishments to the bride regarding true and false wisdom, and 
about how good angels assist the learned who are good while devils assist the 

learned who are bad. 

Book 1 - Chapter 33 

"Some of my friends are like scholars with three characteristics: 
first, a discerning intelligence beyond what is natural to the brain; 
second, wisdom without human aid, inasmuch as I myself teach them 
inwardly; third, they are fiill of the sweetness and divine love with 
which they defeat the devil. But nowadays people go about their studies 
in a different way. First, they seek knowledge out of arrogance in order 
to be called good scholars. Second, they seek knowledge in order to 
keep and obtain riches. Third, they seek knowledge in order to win 
honors and privileges. 

Accordingly, when they go to their schools and enter there, I will 
leave them, since they study because of pride, whereas I taught them 
humility. They enter out of greed, whereas I had nowhere to lay my 
head. They enter in order to win privileges, envious that others are more 
highly placed than themselves, whereas I was sentenced by Pilate and 
mocked by Herod. That is why I will leave them, because they are not 
studying my teachings. However, because I am good and kind, I give 
each one what he asks for. 

He who asks for bread will get it, but he who asks for straw will be 
given straw. My friends ask for bread, because they seek and study the 
divine wisdom where my love can be found. Others, however, ask for 
straw, that is, worldly wisdom. Just as straw is useless and the food of 
irrational animals, so too there is neither use for the wisdom of the 
world that they seek nor nourishment for the soul. There is nothing but 
a small reputation and meaningless toil, for when a man dies, all his 
wisdom is blotted out of existence and those who used to praise him can 



no longer see him. 

I am like a great lord with many servants who, on their lord's 
behalf, distribute to the people what they need. In this way the good 
angels and the bad angels stand under my authority. The good angels 
minister to the people who study my wisdom, I mean those who serve 
me, nourishing them with consolation and enjoyable work. The bad 
angels assist the worldly wise. They inspire what they want in them and 
form them after their will, inspiring speculation along with a great deal 
of work. Yet, if they would turn their eyes toward me, I could give them 
bread they did not have to work for and enough of the world to satisfy 
them. But they never get enough of the world, since they turn sweet into 
sour for themselves. 

But you, my bride, should be like cheese, and your body like the 
mold in which the cheese is molded until it has the shape of the mold. 
In this way, your soul, which is as delightfiil and good-tasting to me as 
cheese, must be tried and cleansed in the body long enough for body 
and soul to reach an accord and for both to maintain the same form of 
continence, so that the flesh obeys the spirit and the spirit guides the 
flesh toward every virtue." 



Christ's instruction to the bride about the way to live. Also about how the devil 

admits to Christ that the bride loves Christ above all things, and about the 

question put by the devil to Christ about why he loves her so much, and about the 

charity that Christ has for the bride as disclosed by the devil. 

Book 1 - Chapter 34 

"I am the Creator of heaven and earth, who was true God and true 
man in the Virgin's womb, who died and rose again and ascended into 
heaven. You, my new bride, have come to an unknown place. Therefore 
you must learn four things: first, to get to know the language of the 
place; second, how to be properly dressed; third, how to organize your 
days and your time according to the nature of the place; fourth, to get 
accustomed to new kinds of food. Inasmuch as you have come from the 



instability of the world unto stability, you must learn a new language, 
that is, how to abstain from useless words and even from legitimate 
ones due to the importance of silence and quiet. 

You should be dressed in interior and exterior humility so that you 
neither extol yourself inwardly as being holier than others nor are 
outwardly ashamed of acting humbly in public. Third, your time should 
be regulated so that, just as you often used to make time for the needs of 
the body, so now you should only have time for the soul and never want 
to sin against me. Fourth, your new food is prudent abstinence from 
gluttony and from delicacies, as far as your natural constitution can 
endure it. Acts of abstinence that go beyond the capacity of nature are 
not to my liking, for I demand rationality and the taming of lusts. 

Just then the devil appeared. The Lord said to him: "You were 
created by me and beheld all justice in me. Tell me whether this new 
bride is legitimately mine by proven right! I allow you to see and 
understand her heart in order that you may know how to answer me. 
Does she love anything else as she does me or would she take anything 
in exchange for me?" The devil answered him: "She loves nothing in 
the way she loves you. Rather than lose you she would undergo any 
torment, provided you gave her the virtue of patience. I see a kind of 
bond of fire descending from you to her that ties her heart so much to 
you that she thinks of and loves nothing but you." 

Then the Lord said to the devil: "Tell me what you feel in your 
heart and how you like this great love I have for her." The devil replied 
and said: "I have two eyes, one of them corporeal, although I am not 
corporeal, by means of which I perceive temporal things so clearly that 
there is none so hidden or so dark that it can hide itself from me. The 
second eye is a spiritual one with which I see every pain no matter how 
slight and can understand to which sin it pertains. There is no sin so 
tenuous and slight that I do not see it, unless it has been purged by 
penance. However, although there are no organs more sensitive than the 
eyes, still I would much rather have two burning torches 
uninterruptedly penetrate my eyes than for her to see with the eyes of 
her spirit. 



I also have two ears. One of them is corporeal, and no one speaks 
so privately that I do not hear and know it with this ear. The second is a 
spiritual ear, and no thinks of or aims at any sin, be it ever so hidden, 
that I do not hear it with this ear, unless it has been blotted out by 
penance. There is a certain punishment in hell that is like a bubbling 
torrent, streaming out of a terribly hot fire. I would rather suffer this to 
flow in and out of my ears with out cease than that she should hear 
anything with the ears of her spirit. I also have a spiritual heart. I would 
let it be ceaselessly cut to pieces and constantly renewed to be punished 
again just in order for her heart to grow cold in your love. But, now, 
since you deal straightly, let me ask a question for you to answer me: 
Tell me, why do you love her so much, and why did you not choose 
someone holier, richer, and prettier for yourself?" The Lord answered: 
"Because that is what justice demanded. You were created in me and 
beheld all justice in me. 

Tell me, while she is listening, why it was just that you fell so far 
and what you were thinking when you fell!" The devil answered: "I saw 
three things in you: I saw your glory and honor above all things, and I 
thought about my own glory. Hence I was determined in my pride not 
merely to be equal to you but even greater than you. Second, I saw that 
you were the most powerful of all. Hence I longed to be more powerful 
than you. Third, I saw what was to be in the future and, since your glory 
and honor were without beginning and would be with out end, I envied 
you and thought that I would gladly be tortured forever with all manner 
of harsh punishments if only you could die. With such thoughts I fell. 
And in that way hell was created." 

The Lord answered: "You asked me why I love this woman so 
much. Assuredly, it is because I change all your evil into good. Since 
you became proud and did not want to have me, your Creator, as an 
equal, therefore, humiliating myself in every way, I gather sinners to 
myself and make myself their equal by sharing my glory with them. 
Second, since you had so base a desire that you wanted to be more 
powerful than I, therefore I make sinners more powerful than you and 
sharers in my power. Third, because of your envy toward me, I am so 
full of love that I offered myself up for everyone." Then the Lord said: 



"Now, devil, your heart of darkness has been shown in the light. 
Tell me, while she is listening, how I love her." And the devil said: "If it 
were possible, you would readily suffer in each and every limb the 
same pain you once suffered on the cross in all your limbs together, 
rather than lose her." Then the Lord answered: "If I am so merciful, 
then, that I do not refuse pardon to anyone asking for it, ask me humbly 
for mercy yourself, and I will give it to you." The devil answered him: 
"That I shall do by no means! At the time of my fall, a punishment was 
established for every sin, for every worthless thought or word. Every 
spirit that has fallen will have his punishment. 

But rather than bend my knee before you, I would rather swallow 
all the punishments myself, as long as my mouth can open and shut in 
punishment and be forever renewed to be punished again." Then the 
Lord said to his bride: "See how hardened the prince of the world is and 
how powerful he is against me thanks to my hidden justice! I could 
certainly destroy him in a second by means of my power, but I do no 
more harm to him than to a good angel in heaven. When his time 
comes, and it is now approaching, I shall judge him and his followers. 
So, my bride, persevere in good works! Love me with your whole heart! 
May you fear nothing but me! For I am the Lord over the devil and over 
everything in existence." 



The Virgin's words to the bride, explaining her own sorrow at the passion of 

Christ, and about how the world was sold through Adam and Eve and bought 

back through Christ and his Virgin Mother 

Book 1 - Chapter 35 

Mary spoke: "Consider, daughter, the passion of my Son. It felt like 
his limbs were my own limbs and heart. Just as other children are 
normally carried in the womb of their mother, so was he in me. 
However, he was conceived through the fervent charity of God's love, 
whereas others are conceived through the concupiscence of the flesh. 
Thus his cousin John rightly says: 'The Word was made flesh.' He came 
and was in me through love. The Word and love created him in me. He 



was for me like my own heart. This is why, when I gave birth to him, I 
feh as though half my heart was being born and going out of me. When 
he was suffering, it felt like my own heart was suffering. When 
something is half outside and half inside and the part outside gets hurt, 
the part inside feels a similar pain. In the same way, when my Son was 
being scourged and wounded, it was as though my own heart was being 
scourged and wounded. 

I was the person closest to him at his passion and was never 
separated from him. I was standing near his cross and, as that which is 
closest to the heart hurts the worst, so his pain was worse for me than 
for the others. As he gazed down at me from the cross and I gazed at 
him, my tears gushed from my eyes like blood from veins. When he 
saw me overwhelmed by pain, he grew so distressed over my pain that 
all the pain of his own wounds subsided when he saw the pain in me. I 
can therefore boldly say that his pain was my pain and his heart my 
heart. Just as Adam and Eve sold the world for a single apple, you 
might say that my Son and I bought the world back with a single heart. 
And so, my daughter, think of me as I was at the death of my Son, and 
it will not be hard for you to give up the world." 



The Lord's answer to an angel who was praying that distress in body and soul 
might be granted to the bride, and about how greater distress is given to more 

perfect souls. 

Book 1 - Chapter 36 

The Lord said to an angel who was praying for his Lord's bride: 
"You are like a soldier of the Lord who never takes off his helmet out of 
weariness and who never takes his eyes off the battle out of fear. You 
are as steadfast as a mountain, you burn like a flame. You are so clean 
that there is no stain in you. You beg me to have mercy on my bride. 
Even though you know and see all things in me, tell me, nonetheless, 
while she is listening, what sort of mercy you are asking for her. After 
all, mercy is threefold. 



There is the mercy by which the body is punished and the soul is 
spared, as in the case of my servant Job whose flesh was subjected to all 
kinds of pain but whose soul was saved. The second kind of mercy is 
that by which body and soul are spared from punishment, as in the case 
of the king who lived in all kinds of lust and had no pain either in body 
or soul while he was in the world. The third kind of mercy is that by 
which body and soul are punished with the result that they experience 
both distress in their body and pain in their heart, as in the case of Peter 
and Paul and other saints. 

There are three states for human beings in the world. The first state 
is that of those who fall into sin and get up again. Sometimes I permit 
these people to experience distress in their bodies in order that they may 
be saved. The second state is that of those who would live forever in 
order to sin forever. All their desire is directed toward the world. If they 
do anything for me from time to time, they do it in the hopes of their 
temporal advantages growing and prospering. Neither punishment of 
body nor very much pain of heart is given to these people. 

Instead, they are allowed to follow their own power and desire, 
because they will receive their reward here below for the least little 
good they have done me, for theirs will be an everlasting punishment, 
inasmuch as their will to sin is everlasting. The third state is that of 
those who are more afraid of sinning against me and offending my will 
than they are of any punishment. They would rather be tortured with 
unbearable punishment in eternity than knowingly provoke me to anger. 
Distress of body and heart is given to these people, as in the case of 
Peter and Paul and other saints, so that they might make amends for 
their transgressions in this world; or else they are chastised for a time 
either for the sake of their greater glory or as an example to others. I 
have shown this threefold mercy to three persons in this kingdom 
whose names are known to you. 

Now then, my angel and my servant, what kind of mercy do you 
ask for my bride?" And he said: "Mercy of soul and body, so that she 
may make amends for her transgressions in this world and so that no sin 
of hers will come under your judgment." The Lord answered: "Be it 
done according to your will!" Then he spoke to the bride: "You are 



mine and I will do with you as I like. Love nothing as much as me! 
Purify yourself constantly from sin at all times according to the advice 
of those to whom I have entrusted you. Hide no sin! Let nothing go 
unexamined! Do not think any sin to be light or negligible! Anything 
you neglect I will remind you of and judge. No sin of yours will come 
under my judgment if it has been expiated in this life through your 
penance. Those sins for which penance has not been made will be 
purged either in purgatory or by means of some secret judgment of 
mine, if satisfaction has not yet been made for them here on earth." 



The Mother's words to the bride describing the excellence of her Son, and about 

how Christ is now being crucified more harshly by his enemies, the bad 

Christians, than he was by the Jews, and about how, as a consequence, such 

people will receive a harsher and more bitter punishment. 

Book 1 - Chapter 37 

The Mother said: "My Son had three good things. The first was that 
no one ever had so refined a body as he did, since he had two perfect 
natures, his divine one and his human one; and he was so fair that, just 
as no blemish can be found in the clearest of eyes, so not a single fault 
could be found in his body. The second good thing was that he never 
sinned. Other children sometimes bear the sins of their parents as well 
as their own. This child never sinned, but, nevertheless, bore the sins of 
everyone. The third good thing was that, while some people die for the 
sake of God and their greater reward, he died as much for the sake of 
his enemies as for the sake of me and his friends. 

When his enemies crucified him, they did four things to him. First, 
they crowned him with thorns; second, they nailed his hands and feet; 
third, they gave him gall to drink; fourth, they pierced his side. But my 
grievance is that his enemies who are now in the world crucify my Son 
more harshly than the Jews crucified him. Although you may say that 
he cannot suffer and die now, still they crucify him through their vices. 
A man might heap insult and injury on the image of an enemy of his, 
and, although the image does not feel the damage done to it. 



nevertheless, the perpetrator should be accused and sentenced on 
account of his malicious intention to injure. Likewise, the vices by 
which they crucify my Son in a spiritual sense are more abominable to 
him and more serious than the vices of those who crucified him in the 
body. 

But perhaps you ask: 'How do they crucify him?' Well, first they 
put him on the cross they have prepared for him. This is when they take 
no notice of the precepts of their Creator and Lord. Then they dishonor 
him when he warns them through his servants to serve him, and they 
despise this and do as they please. They crucify his right hand by 
mistaking justice for injustice, saying: 'Sin is not so grave and odious to 
God as it is said nor does God punish anyone forever, but his threats are 
only to scare us. Why would he redeem us if he wanted us to perish?' 
They do not consider that the least little sin a person delights in is 
enough to send him or her to eternal punishment. Since God does not let 
the least little sin go unpunished nor the least good go unrewarded, they 
will always have a punishment inasmuch as they have a constant 
intention of sinning, and my Son, who sees their heart, counts that as an 
act. For they would carry out their intention, if my Son permitted it. 

They crucify his left hand by turning virtue into vice. They want to 
continue sinning until the end, saying: 'If we say at the end, just once, 
"God, have mercy on me!" God's mercy is so great that he will pardon 
us.' This is not virtue, wanting to sin without making amends, wanting 
to get the prize without having to struggle for it, not unless there is 
some contrition in the heart, not unless a person really wants to mend 
his ways, if only he could do so were it not for illness or some other 
impediment. They crucify his feet by taking pleasure in sinning without 
once thinking of my Son's bitter punishment or without once thanking 
him from the bottom of their hearts and saying: 'God, how bitterly you 
suffered! Praise be to you for your death!' Such words never come from 
their lips. 

They crown him with a crown of derision by deriding his servants 
and think it meaningless to serve him. They give him gall to drink when 
they rejoice and exult in sin. The thought of how serious and many- 
layered sin is never strikes their mind. They pierce his side when they 



have the intention of persevering in sin. I tell you truly, and you can tell 
this to my friends, that in the sight of my Son such people are more 
unjust than those who sentenced him, worse enemies than those who 
crucified him, more shameless than those who sold him. 

A greater punishment is due to them than to the others. Pilate knew 
well indeed that my Son had not sinned and did not deserve death. 
However, because he feared the loss of temporal power and the sedition 
of the Jews, he reluctantly sentenced my Son to death. What would 
these people have to fear if they served him? Or what honor or privilege 
would they lose if they honored him? They will, accordingly, receive a 
heavier sentence, being worse than Pilate in my Son's sight. Pilate 
sentenced him due to fear, in accordance with the petition and intention 
of others. These people sentence him for their own advantage and 
without any fear, by dishonoring him through sin that they could abstain 
from, if they wanted. But they neither abstain from sin nor are they 
ashamed of their already committed sins, for they do not take into 
consideration their unworthiness of the kindness of the one whom they 
do not serve. They are worse than Judas, for Judas, after he had 
betrayed the Lord, recognized that he was God and that he himself had 
sinned gravely against him. He despaired, however, and hastened his 
days toward hell, thinking he was not worthy to live. 

These people recognize their sin and yet they persevere in it with 
no compunction about it in their hearts. Rather, they want to take the 
kingdom of heaven by a kind of violence and force, thinking they can 
get it not through their deeds but through a vain hope - vain because it 
will be given to none but the one who works for it and makes some 
sacrifice for God. They are worse than those who crucified him. When 
the latter saw the good works of my Son, such as raising the dead and 
making lepers clean, they thought to themselves: 'He works unheard of 
and extraordinary wonders, overcoming anyone at will with a word, 
knowing our thoughts, doing whatever he likes. If he gets his way, we 
will all have to submit to his power and become his subjects.' Therefore, 
instead of submitting to him, they crucified him out of envy. 

But if they had known that he was the King of glory, they would 
never have crucified him. These people, on the other hand, see his great 



works and miracles every day, they take advantage of his kindnesses. 
They hear about how they ought to serve him and come to him, but they 
think to themselves: 'It would be heavy and unbearable to give up all 
our temporal goods, to have to do his will and not our own.' 
Accordingly, they scorn his will, lest it be placed over their own will, 
and crucify my Son through their obstinacy, piling up sin upon sin 
against their conscience. They are worse than his crucifiers, inasmuch 
as the Jews acted out of envy and because they did not know him to be 
God. These, however, know him to be God and, out of their own 
wickedness and presumption and greed, they crucify him in a spiritual 
sense more harshly than the others did in a physical sense, for these 
people have been redeemed, whereas those others had not yet been 
redeemed. And so, bride, obey and fear my Son, for, as mercifiil as he 
is, he is also just!" 



A pleasant dialogue of God the Father with the Son, and about how the Father 

gave the Son a new bride, and how the Son took her with pleasure to be his own, 

and about how the bridegroom teaches the bride about patience and simplicity 

through a parable. 

Book 1 - Chapter 38 

The Father said to the Son: 'T came with love to the Virgin and 
received your true body from her. You are thus in me and I in you. As 
fire and heat are never separated, so it is impossible to separate your 
divine from your human nature." The Son answered: "All glory and 
honor to you Father! May your will be done in me and mine in you!" 
The Father answered him in turn. "See, my Son, I am entrusting this 
new bride to you like a sheep to be guided and fed. Like a sheep-owner, 
then, you will get from her cheese to eat and milk to drink and wool to 
wear. As for you, bride, you should obey him. 

You have three duties: you have to be patient, obedient, and 
willing." Then the Son said to the Father: "Your will comes with power, 
your power with humility, your humility with wisdom, your wisdom 
with mercy. May your will, which is and always will be without 



beginning or end, be done in me! I shall welcome her to myself into my 
love, into your power, into the guidance of the Holy Spirit, we being not 
three gods but one God." Then the Son said to his bride: "You heard 
how the Father has entrusted you to me like a sheep. You must therefore 
be simple and patient like a sheep and produce food and clothing. 

Three people are in the world. The first is altogether naked, the 
second is thirsty, the third is hungry. The first stands for the faith of my 
church, and it is naked because everyone blushes to speak of faith and 
my commandments. And if some people do speak, they are scorned and 
called liars. My words, proceeding from my mouth, should clothe this 
faith like wool. Just as wool grows on the body of a sheep through heat, 
so too my words enter your heart through the heat of my divine and 
human nature. They will clothe my holy faith in the testimony of truth 
and wisdom, and they will prove that what is now regarded as 
meaningless is true. 

As a result, the people who up to now have been lukewarm about 
clothing their faith in deeds of love will be converted when they hear 
my words of love, and they will be reenkindled in order to speak with 
faith and act with courage. The second person stands for those friends 
of mine who have a thirsting desire to see my honor perfected and are 
upset at me being dishonored. The sweetness they sense in my words 
will inebriate them with a greater love for me, and, together with them, 
others, now dead, will be enkindled in my love, when they hear of the 
mercy I have shown to sinners. The third stands for those who think in 
their hearts as follows: 'If only we knew,' they say, 'the will of God and 
in what way we should live, and if only we were taught about the good 
way of life, we would gladly do what we could.' 

These people are hungry to get to know my way, but there is no one 
to satisfy them, since nobody shows them exactly what to do. Even if 
they are shown what to do, no one lives according to it. Therefore, the 
words seem dead to them, because nobody lives according to them. For 
that reason I myself will show them what they ought to do and I will fill 
them with my sweetness. Temporal things, which seem to be sought 
after by everyone now, cannot satisfy human nature but only spur the 
desire to seek more and more things. My words and my love, however. 



do satisfy men and fill them with abundant consolation. And so you, my 
bride, who are one of my sheep, take care to keep up your patience and 
obedience. You are mine by right and must therefore follow my will. A 
person who wants to follow the will of another should do three things: 
first, have the same mind as the other; second, have similar deeds; third, 
keep away from the other's enemies. Who are my enemies if not pride 
and every sin? You should therefore keep away from them, if you want 
to follow my will." 



About how faith, hope, and love were found perfectly in Christ at the time of his 
death and are found deficiently in us wretches. 

Book 1 - Chapter 39 

"I had three virtues at my death. First, faith, when I bent my knees 
and prayed, knowing that the Father was able to snatch me from my 
suffering. Second, hope, when I persevered resolutely, saying: 'Not as I 
will.' Third, love, when I said: 'Thy will be done!' I also had physical 
agony due to the natural fear of suffering, and a sweat of blood left my 
body. Thus, in order that my friends should not tremble at being 
abandoned when the moment of trial comes to them, I demonstrated for 
them in myself that the weak flesh always runs away from pain. 

But perhaps you ask how my body gave off a sweat of blood. Well, 
in the same way as the blood of a sick person dries up and gets 
consumed in his veins, my blood got consumed because of the natural 
anguish of death. Wanting to show the way by which heaven would be 
opened and how people could enter it after their exile, the Father 
lovingly then delivered me over to my passion in order that my body 
would be gloriously glorified once the passion had been accomplished. 
For my human nature could not justly enter into its glory without 
suffering, although I was able to do so through the power of my divine 
nature. 

Why then should people with little faith, vain hope, and no love 
deserve to enter into my glory? If they had faith in eternal joy and in the 



terrible punishment, they would desire nothing but me. If they really 
believed that I see and know all things and have power over everything 
and that I require a judgment for everyone, the world would seem 
repugnant to them, and they would be afraid of sinning in my presence 
due to fear of me rather than of human opinion. If they had a firm hope, 
then all their thought and understanding would be directed toward me. 
If they had divine love, their minds would at least think about what I 
did for them, the efforts I made in preaching, how much pain I had in 
my passion, how much love I had at my death - so much love that I 
preferred to die rather than lose them. 

But their faith is weak and wavering, threatening a speedy fall, 
because they are ready to believe when the impulses of temptation are 
absent, but they lose confidence when they meet with adversity. Their 
hope is vain, because they hope that their sin will be forgiven without a 
trial and without a proper sentence. They are confident they will get the 
kingdom of heaven for free. They want to receive my mercy 
untempered by justice. Their love toward me is cold, for they are never 
on fire in seeking me out, unless forced to it by tribulation. How can I 
grow warm toward people who have neither an upright faith nor a firm 
hope nor a fervent love for me? Consequently, when they cry out to me 
and say 'God, have mercy on me!' they will not deserve to be heard or 
to enter into my glory. Since they do not want to accompany their Lord 
in suffering, they will not accompany him in glory. No soldier can 
please his lord and be welcomed back into favor after a lapse, unless he 
first humbles himself in order to make up for his disdain." 



Words in which the Creator puts three gracious questions to the bride: first about 

the husband's servitude and the wife's domination; second about the husband's 

work and the wife's spending; third about the Lord being disdained and the 

servant honored. 

Book 1 - Chapter 40 

"I am your Creator and Lord. Answer me the three questions I am 
going to ask you. What is the situation in a house where the wife is 



dressed like a lady and the husband like a servant? Is that right? She 
answered inwardly in her conscience: "No, Lord, it is not right." And 
the Lord said: "I am the Lord of all things and the King of angels. I 
dressed my servant, I mean, my human nature, with a view only to 
usefiilness and necessity. I looked for nothing in the world apart from 
meager food and clothing. You, however, who are my bride, you want 
to be like a lady, with wealth and honor, being held in honor. What is 
the good of all that? All things are vanity and all things will have to be 
given up. Humankind was not created for such superfluity but to have 
what nature needs. 

Pride invented superfluity, and now it is held to be and desired as 
the norm. Second, tell me is it right for the husband to work from 
morning to evening while his wife wastes in a single hour everything he 
has amassed?" She answered: "It is not right. Instead, the wife is bound 
to live and act after the will of her husband." And the Lord said: "I 
acted like the man working from morning to evening. I worked from 
my youth up to the time of my suffering, showing the way to heaven by 
preaching and by putting my preaching into practice. 

The wife, I mean, the human soul, who ought to be like my wife, 
wastes all my labor through luxurious living. As a result, nothing I have 
done can be of benefit to her nor do I find any virtue in her to delight 
me. Third, tell me, is it not wrong and detestable for the master of a 
household to be despised and for the servant to be honored?" And she 
said: "Yes, it surely is." The Lord said: "I am the Lord of all things. My 
household is the world. All of humanity should rightfiilly be my 
servants. However, I, the Lord, am now despised in the world while 
humanity is honored. You, therefore, whom I have chosen, take care to 
carry out my will, because everything in the world is nothing but ocean 
spray and a false dream!" 



The Creator's words, in the presence of the heavenly host and the bride, in which 

he complains about five men representing the pope and his clergy, the wicked 

laity, the Jews and the pagans. Also about the help sent to his friends, who stand 

for all mankind, and about the harsh sentence passed on his enemies. 



Book 1 - Chapter 41 

"I am the Creator of all things. 1 was born from the Father before 
Lucifer came to be. 1 exist inseparably in the Father and the Father in 
me and one Spirit in both. Accordingly, there is one God - Father, Son, 
and Holy Spirit - and not three gods. 1 am he who made the promise of 
an eternal inheritance to Abraham and led my people out of Egypt 
through Moses. I am he who spoke through the prophets. The Father 
placed me in the womb of the Virgin, without separating himself from 
me but remaining inseparably with me, in order that mankind, who had 
abandoned God, might return to God through my love. Now, however, 
in your presence, heavenly host, although you see and know all things 
in me, for the sake of the knowledge and instruction of this bride here, 
who cannot perceive spiritual things except by means of physical ones, 
I state my grievance before you regarding the five men here present, for 
they are offensive to me in many ways. 

In the same way as once 1 included the whole Israelite nation under 
the name of Israel in the Law, so now by these five men 1 mean 
everyone in the world. The first man stands for the leader of the church 
and for his priests, the second for the wicked laity, the third for the 
Jews, the fourth for the pagans, the fifth for my friends. With regard to 
you, Jew, 1 make an exception for all the Jews who are secretly 
Christians and who serve me in sincere charity and upright faith and 
perfect works in secret. And with regard to you. Pagan, 1 make an 
exception for all those who would gladly walk in the way of my 
commandments, if only they knew how and if they were instructed, but 
who try to put into practice as much as they know and are able. 

These will by no means be sentenced together with you. I now state 
my grievance about you, head of my church, you who sit on my seat. 1 
gave this seat to Peter and his successors to sit on with a threefold 
dignity and authority: first, in order that they might have the power of 
binding and loosing souls from sin; second, so that they would open 
heaven for penitents; third, so that they would close heaven to the 
damned and to those who scorn me. But you, who should be absolving 
souls and presenting them to me, you are really a slayer of souls. 



I set up Peter as shepherd and servant of my sheep. But you scatter 
and wound them; you are worse than Lucifer. He was envious of me 
and longed to kill none but me so that he might rule in my stead. But 
you are all the worse in that not only do you kill me by cutting me off 
from yourself through your bad works but you also kill souls through 
your bad example. I redeemed souls with my blood and entrusted them 
to you as to a faithful friend. But you hand them back to the enemy 
from whom I redeemed them. You are more unjust than Pilate. He only 
sentenced me to death. But you not only sentence me as if I were a 
worthless lord of nothing, you also sentence the souls of my chosen 
ones and let the guilty go free. You are more merciless than Judas. He 
only sold me. But you not only sell me but also the souls of my chosen 
ones for your own base profit and empty reputation. You are more 
abominable than the Jews. They only crucified my body. But you 
crucify and punish the souls of my chosen ones for whom your evil and 
your transgression are harsher than any sword. 

And so, since you are like Lucifer and more unjust than Pilate and 
more merciless than Judas and more abominable than the Jews, my 
grievance about you is justified. The Lord said to the second man, that 
is, to the laity: "I created all things for your use. You gave your consent 
to me and I to you. You pledged me your faith and promised by your 
oath that you would serve me. Now, however, you have departed from 
me like someone who does not know God. You regard my words as a 
lie, my works as meaningless. You say my will and my commandments 
are too heavy. You have violated the faith you pledged. You have 
broken your oath and abandoned my name. You have disassociated 
yourself from the company of my saints and have joined the company 
of the devils and become their associate. You do not think anyone is 
worthy of praise and honor except yourself 

You find difficult everything having to do with me and that you are 
obliged to do for me, while the things you like to do are easy for you. 
That is why my grievance concerning you is justified, for you have 
broken the faith you pledged me both in baptism and subsequently. On 
top of that, you even charge me with lying about the love I have shown 
you in word and deed. You say I was a fool for suffering." He said to 



the third man, that is, to the Jews: "I commenced my love affair with 
you. I chose you as my people, I led you up from slavery, I gave you 
my law, I brought you into the land I had promised your fathers and 
sent you prophets to console you. Then I chose a virgin from among 
you and took a human nature from her. My grievance concerning you is 
that you still refuse to believe in me, saying: 'The Christ has not yet 
come but has still to come.' " 

The Lord said to the fourth man, that is, to the Gentile: "I created 
and redeemed you to be a Christian. I did you every good. But you are 
like someone out of his senses, because you do not know what you are 
doing. You are like a blind man, because you do not know where you 
are headed. You worship the creature instead of the Creator, the false 
instead of the true. You bend your knee before things inferior to 
yourself That is the cause of my grievance concerning you." He said to 
the fifth man: "Come closer, friend!" And he addressed the heavenly 
host directly: "Dear friends, my friend here stands for many friends. He 
is like a man closed in among the wicked and harshly held captive. 
When he speaks the truth, they throw stones at his mouth. When he 
does something good, they thrust a spear into his breast. Alas, my 
friends and saints, how can I endure such people and how long shall I 
put up with such contempt?" 

Saint John the Baptist answered: "You are like a spotless mirror. 
We see and know all things in you as in a mirror without any need for 
words. You are the incomparable sweetness in which we taste every 
good thing. You are like the sharpest of swords and a fair judge." The 
Lord answered him: "My friend, what you said was true. My chosen 
ones see all goodness and justice in me. Even the evil spirits do so, 
although not in the light but in their own conscience. Like a man in 
prison who had earlier learned his letters and still knows them, even 
though he is in darkness and does not see them, the demons, even 
though they do not see my justice in the light of my clarity, still know 
and see it in their conscience. I am like a sword that cuts in two. I give 
each person what he or she deserves." Then the Lord added, speaking to 
Blessed Peter: "You are the founder of the faith and of my church. 
While my army is listening, state the sentence of these five men!" 



Peter answered: "Praise and honor to you, Lord, for the love you 
have shown to your earth! May all your host bless you, for you cause us 
to see and know in you all the things that have been and will be! We see 
and know all things in you. It is truly just that the first man, the one 
who sits upon your seat while doing the deeds of Lucifer, should 
ignominiously surrender the seat he presumed to sit on and become a 
sharer in the punishment of Lucifer. The sentence of the second man is 
that he who has abandoned your faith should descend to hell head down 
and feet up, for he despised you who should be his head and loved 
himself The sentence of the third is that he will not see your face and 
will be punished for his wickedness and greed, since unbelievers do not 
deserve to see the sight of you. 

The sentence of the fourth is that he should be locked up and 
confined in darkness like a man out of his senses. The sentence of the 
fifth is that help should be sent to him." When the Lord heard this, he 
answered: "I swear by God the Father, whose voice John the Baptist 
heard at the Jordan, I swear by the body which John baptized, saw, and 
touched at the Jordan, I swear by the Spirit who appeared in the form of 
a dove at the Jordan, that I shall do justice to these five." 

Then the Lord added, saying to the first of the five men: "The 
sword of my severity will go into your body, entering at the top of your 
head and penetrating so deeply and firmly that it can never be drawn 
out. Your chair will sink like a weighty stone and not come to rest until 
it hits the lowest part of the deep. Your fingers, I mean, your advisers, 
will burn in an inextinguishable and sulphurous fire. Your arms, I mean, 
your vicars, who should have reached out for the benefit of souls but 
reached out instead for worldly profit and honor, will be sentenced to 
the punishment of which David speaks: 'May his children be fatherless 
and his wife a widow and may strangers take over his property.' What 
does 'his wife' mean if not the soul that is left out of the glory of heaven 
and will be widowed from God? 'His children,' that is, the virtues they 
seemed to possess, and my simple folk, those who were placed under 
them, will be separated from them. Their rank and property will fall to 
others, and they will inherit eternal shame instead of their privileged 
rank. 



Their headgear will sink into hell's mud, and they themselves will 
never get up out of it. Thus, just as through honor and pride they rose 
above others here on earth, so in hell they will sink so much more 
deeply than others that it will be impossible for them to rise. Their 
limbs, I mean, all the fawning priests who followed them, will be cut 
off from them and taken apart just like a wall that is torn down where 
stone is not left upon stone and the cement no longer adheres to the 
stones. 

Mercy will not come to them, for my love will never warm them 
nor build them into an eternal mansion in heaven. Instead, stripped of 
every good, they will be endlessly tormented along with their headmen. 
I say to the second man: Since you do not want to keep the faith 
promised to me or show love toward me, I will send to you an animal 
that will come from the impetuous torrent to swallow you. And as a 
torrent always runs downward, so the animal will carry you down to the 
lowest parts of hell. As impossible as it is for you to travel upstream 
against an impetuous torrent, it will be just as hard for you ever to 
ascend from hell. 

I say to the third man: Since you, Jew, do not want to believe that I 
have come, therefore, when I come for the second judgment, you will 
see me not in my glory but in your conscience, and you will ascertain 
that all the things I said to you were true. Then there remains for you to 
be punished as you deserve. I say to the fourth man: Since you do not 
care to believe or want to know, your own darkness will be your light, 
and your heart will be enlightened to understand that my judgments are 
true, but, however, you will not come to the light. I say to the fifth man: 
I shall do three things for you. First, I will fill you inwardly with my 
warmth. Second, I will make your mouth harder and firmer than any 
stone, so that the stones thrown at you will bounce back. 

Third, I will arm you with my weapons so that no spear will harm 
you but everything will give way before you like wax in the face of fire. 
Be therefore made strong and stand like a man! Like a soldier in war 
who awaits the help of his lord and fights as long as he still has some 
fluid in him, so too you, stand firm and fight! The Lord, your God, 
whom none can withstand, will give you help. And since you are few in 
number, I will give you honor and make you many. Behold, my friends. 



you see these things and know them in me, and thus they stand before 
me. The words I have now spoken will be fiilfilled. These men will 
never enter into my kingdom, as long as I am king, unless they mend 
their ways. For heaven will be given to none but those who humble 
themselves and do penance." Then all the host answered: "Praise be to 
you. Lord God, who are without beginning or end!" 



The Virgin 's words of exhortation to the bride concerning how she ought to love 
her Son above all things, and about how every virtue and grace is contained in 

the glorious Virgin. 

Book 1 - Chapter 42 

The Mother spoke: "I had three virtues by which I pleased my Son. 
I had such humility that no creature, whether angel or man, was 
humbler than I. Second, I had obedience by which I strove to obey my 
Son in all things. Third, I had outstanding charity. For this reason I have 
received threefold honor from my Son. First, I was given more honor 
than angels and men, so that there is no virtue in God that does not 
shine in me, although he is the source and Creator of all things. But I 
am the creature to whom he has granted the most grace in comparison 
with others. 

Second, in return for my obedience I acquired such power that there 
is no sinner, however unclean, who will not receive pardon if he turns to 
me with a purpose of amendment and a contrite heart. Third, in return 
for my charity, God has drawn so close to me that whoever sees God 
sees me, and whoever sees me can see the divine and human nature in 
me and me in God as though in a mirror. For whoever sees God sees 
three persons in him and whoever sees me sees, as it were, three 
persons. For God has clasped me in soul and body to himself and has 
filled me with every virtue, so that there is no virtue in God that does 
not shine in me, although God is the Father and giver of all virtues. As 
with two conjoined bodies - the one receives whatever the other 
receives - so God has done with me. No sweetness exists that is not in 
me. 



It is like someone who has a nut and shares a part of it with another 
person. My soul and body are purer than the sun and cleaner than a 
mirror. Hence, just as three persons would be seen in a mirror if they 
stood before it, so too the Father and Son and Holy Spirit can be seen in 
my purity. Once I had my Son in my womb together with his divine 
nature. Now he is to be seen in me with both his divine and human 
natures as in a mirror, for I have been glorified. So, bride of my Son, 
strive to imitate my humility and love nothing but my Son!" 



The Son 's words to the bride about how people rise up from a small good to the 
perfect good and sink down from a small evil to the greatest punishment. 

Book 1 - Chapter 43 

The Son said: "Sometimes a great reward arises out of a little good. 
The date-palm has a wonderful odor, and in its fruit there is a stone. If 
this seed is planted in rich soil, it sprouts and blossoms and grows into a 
tall tree. But if it is planted in barren soil, it dries out. The soil that 
delights in sin is wholly barren of goodness. If the seed of the virtues is 
sown there, it does not sprout. Rich is the soil of the mind that knows its 
sin and laments having sinned. If the date-stone, that is, the thought of 
my severe judgment and power, is sown there, it strikes three roots in 
the mind. The first root is the realization that a person can do nothing 
with out my aid. 

This makes him open his mouth in petition to me. The second root 
is to begin giving some small alms for the sake of my name. The third 
root is to withdraw from one's own affairs in order to serve me. The 
person then begins to practice abstinence and fasting and self-denial: 
this is the trunk of the tree. After that, the branches of charity grow as 
he leads every one he can toward the good. Then the fruit grows as he 
instructs others according to his knowledge and piously tries to find 
ways of giving me greater glory. 

This kind of fruit is most pleasing to me. In this way, from a small 



beginning one rises up to perfection. As the seed takes root at first 
through a little piety, the body grows through abstinence, the branches 
are multiplied through charity, the fruit grows fat through preaching. In 
the same manner, a person sinks down from a small evil to the greatest 
condemnation and punishment. Do you know what the heaviest burden 
is for growing things? Surely it is the burden of an infant who is about 
to be born but cannot be delivered and dies inside the womb of the 
mother, and the mother also ruptures and dies from it, and the father 
carries her off to the tomb along with the child and buries her with the 
rotting matter. This is what the devil does to the soul. 

The immoral soul is like the wife of the devil and follows his will 
in everything. She conceives a child by the devil by taking pleasure in 
sin and rejoicing in it. Just as a mother conceives and bears fruit 
through a little seed that is nothing but rot, so too, by delighting in sin, 
the soul bears much fruit for the devil. Thereafter the strength and limbs 
of the body get formed as sin gets added to sin and increases daily. The 
mother swells up through the increase of sin. She wants to give birth, 
but she cannot, for her nature is consumed with sin, and life becomes 
wearisome. She would prefer to go on sinning, but she cannot, and God 
does not allow it. 

Fear is then present because she cannot carry out her will. Strength 
and joy are gone. Worry and sorrow are everywhere. Then her womb 
ruptures as she despairs of being able to do good. And she dies while 
blaspheming and blaming God's justice. And so she is led by the father, 
the devil, down to the tomb of hell where she is buried forever with the 
rot of her sin and the child of her depraved pleasure. So you see, from 
small beginnings sin increases and grows unto damnation." 



The Creator's words to the bride about how he is now despised and reviled by 
people who pay no heed to what he did for love by admonishing them through the 
prophets and by his own suffering for their sake, and about how they do not care 

about the anger he directed against the obstinate by correcting them severely 

Book 1 - Chapter 44 



"I am the Creator and Lord of all things. I made the world and the 
world shuns me. I hear a sound in the world like that of a bumblebee 
gathering honey on the earth. When a bumblebee is flying and begins to 
land, it emits a buzzing sound. I hear a voice like that now buzzing in 
the world and saying: 'I do not care what comes after this.' Nowadays 
everyone is shouting: 'I do not care!' Indeed, humanity does not pay 
heed to or care about what I did for love by admonishing them through 
the prophets, by my own preaching and by my suffering for them. They 
do not care about what I did in my anger by correcting the wicked and 
disobedient. They see that they are mortal and that they are uncertain 
about death, but they do not care. 

They hear and see the justice I inflicted on Pharaoh and on Sodom 
because of sin, and that I inflict on other kings and princes, letting it 
come about daily through the sword and other woes. But it is as if they 
were blind to it all. Like bumblebees, they fly wherever they like. 
Indeed, sometimes they fly as if they were shooting upward, whenever 
they exalt themselves through pride, but they come back down quickly 
enough by reverting to their lustfulness and gluttony. They gather 
earthly honey for themselves by toiling and gathering for the needs of 
the body rather than for those of the soul, for earthly rather than eternal 
honor. They turn what is temporal into a punishment for themselves, 
what is useless into eternal torment. Hence, because of the prayers of 
my Mother, I will send my clear voice to these bumblebees, excepting 
my friends who are in the world only in body, and it will preach mercy. 
If they listen to it, they will be saved." 



The answer of the Mother and the angels, the prophets, the apostles, and the 

devils to God, in the presence of the bride, testifying to his greatness in creation, 

incarnation, redemption, and so forth, and about how people now contradict all 

these things, and about his severe judgment on them. 

Book 1 - Chapter 45 

The Mother said: "Bride of my Son, get dressed and stand firm, for 



my Son is drawing near to you. His flesh was pressed as in a winepress. 
Since humanity sinned in every limb, my Son made expiation in each of 
his limbs. My Son's hair was pulled out, his sinews distended, his joints 
were dislocated from their sockets, his bones mangled, his hands and 
feet pierced through. His mind was agitated, his heart afflicted by 
sorrow, his stomach was sucked in toward his back, all this because 
humanity had sinned in every limb." Then the Son spoke, as the 
heavenly host stood by, and he said: "Although you know all things in 
me, nevertheless I speak because of this my bride who is standing here. 
Angels, I ask you: Tell me what it is that was without beginning and 
will be without end? 

And what is it that created all things and was created by none? 
State and give your testimony!" As with a single voice the angels 
answered, saying: "Lord, it is you. We state our testimony about three 
things: First, that you are the Creator of us and of all things in heaven 
and on earth. Second, that you are and will be without beginning, your 
dominion without end, your power eternal. Without you nothing has 
been made and without you nothing can come to be. Third, we testify 
that we see all justice in you as well as all things that have been and will 
be. All things are present to you without beginning or end." Then he 
said to the prophets and patriarchs: "I ask you: Who led you up from 
slavery into freedom? Who divided the waters before you? Who gave 
you the Law? Prophets, who gave you the inspiration to speak?" They 
answered him: "You, Lord. You led us up from slavery. You gave us the 
Law. You moved our spirit to speak." 

Then he said to his Mother: "Give true testimony as to what you 
know of me!" She answered: "Before the angel whom you sent came to 
me, I was alone in body and soul. When the angel's word had been 
spoken, your body was within me in its divine and human natures and I 
felt your body in my body. I bore you without pain. I delivered you 
without anguish. I wrapped you in swaddling clothes and I fed you with 
my milk. I was with you from birth until death." Then the Lord said to 
the apostles: "Say who it was that you saw, heard, and perceived by 
your senses?" They answered him: "We heard your words and wrote 
them down. We heard your wondrous words when you gave us the New 
Law, when at a word you commanded demons and they went out, when 



at a word you raised the dead and healed the sick. 

We saw you in a human body. We saw your miracles in the divine 
glory of your human nature. We saw you handed over to your enemies 
and hung upon a cross. We saw you suffer most bitterly and then be 
buried in a tomb. We perceived you by our senses when you rose again. 
We touched your hair and your face. We touched your limbs and the 
place of your wounds. You ate with us and shared your conversation 
with us. You are truly the Son of God and the Son of the Virgin. We also 
perceived with our senses when you ascended in your human nature to 
the right hand of the Father where you are without end." 

Then God said to the unclean spirits: "Although you hide the truth 
in your conscience, nevertheless I command you to say who it was that 
diminished your power." They answered him: "Like thieves who do not 
tell the truth unless their feet are locked in hard wood, we do not speak 
the truth unless forced by your divine and awesome power. You are the 
one who descended into hell in your might. You diminished our power 
in the world. You took from hell what was yours by right." Then the 
Lord said: "Behold, all those who have a spirit and are not robed in a 
body state their testimony to the truth for me. But those who have a 
spirit and a body, namely human beings, contradict me. Some of them 
know the truth but do not care. 

Others do not know it and that is why they do not care but say it is 
all untrue." He said to the angels: "They say your testimony is false, 
that I am not the Creator and that all things are not known in me. 
Therefore, they love created things more than me." He said to the 
prophets: "They contradict you and say that the Law is meaningless, 
that you gained freedom through your own courage and skill, that the 
spirit was false and that you spoke of your own volition." He said to his 
Mother: "Some say you were not a virgin, others that I did not take a 
body from you, others know the truth but do not care." 

He said to the apostles: "They contradict you, for they say you are 
liars, that the New Law is useless and irrational. There are others who 
believe it to be true but do not care. Now then, I ask you: Who will be 
their judge?" They all answered him: "You, God, who are with out 



beginning and without end. You, Jesus Christ, who are one with the 
Father. Judgment has been given to you by the Father, you are their 
judge." The Lord answered: "I was their accuser and am now their 
judge. However, although I know and can do all things, nevertheless 
give me your judgment upon them!" 

They answered him: "Just as the entire world perished at the 
beginning of the world by the waters of the flood, so too now the world 
deserves to perish by fire, since iniquity and injustice are more 
abundant now than then." The Lord answered: "Since I am just and 
mercifiil and render no judgment without mercy nor mercy without 
justice, once more I will send my mercy to the world due to the prayers 
of my Mother and my saints. If they do not want to listen, there will 
follow a justice that is only so much the more severe." 



Mutual words of praise of the Mother and Son in the bride's presence, and about 

how people now regard Christ as ignoble, disgraceful, and base, and say him to 

be so, and about the eternal damnation of such people. 

Book 1 - Chapter 46 

Mary spoke to her Son, saying: "May you be blessed, who are 
without beginning and without end! You had a most noble and 
handsome body. You were the most valiant and virtuous of men. You 
were the most worthy of creatures." The Son answered: "The words of 
your mouth are sweet to me and delight my inmost heart like the 
sweetest of drinks. For me you are the creature sweetest beyond all 
others. In the same way as a person may see different faces in a mirror 
but none pleases him like his own, so too, although I love my saints, I 
love you with outstanding affection, because I was born from your very 
flesh. You are like incense whose fragrance wafted up to God and drew 
him to your body. 

This same fragrance brought your body and soul up to God, where 
you live now in body and soul. May you be blessed, for the angels 
rejoice in your beauty and everyone who invokes you with a sincere 



heart is set free through your power. All the demons tremble in your 
light and dare not remain in your splendor, for they always want to be in 
darkness. You praised me for three things. You said I had a most noble 
body, then that I was the most valiant of men, and, third, you said I was 
the most worthy of creatures. These things are at present contradicted 
only by those who have a body and soul. They say that I have an 
ignoble body and am a most despicable man and the basest of creatures. 
What is more ignoble than to induce others to sin? This is what they say 
about my body: that it leads to sin. They say, namely, that sin is not as 
repugnant or displeases God as much as is said. 

Tor,' they say, 'nothing exists unless God wants it to and nothing 
has been created without him. Why, then, should we not get to use 
created things as we want? Our natural fragility demands it and this is 
the way everyone has lived before us and still do live.' This is how 
people now speak to me. My human nature, in which I appeared among 
men as true God, is in effect regarded by them as ignoble inasmuch as I 
discouraged mankind from sinning and showed what a serious matter it 
is, as if I had encouraged them to do something useless and disgracefiil. 
They say, namely, that nothing is noble but sin and whatever pleases 
their will. They also say that I am the most disgraceful of men. What is 
more disgraceful than someone who, when he speaks the truth, gets his 
mouth bruised by stones thrown at him and gets hit in the face and, on 
top of that, hears people reproaching him and saying: 'If he were a man, 
he would revenge himself This is what they do to me. 

I speak to them through the learned doctors and Holy Scripture, but 
they say that I lie. They bruise my mouth with stones and with their 
fists by committing adultery, by killing and lying. They say: 'If he were 
manly, if he were God most powerful, he would revenge himself for 
such transgressions.' However, I suffer it in my patience, and everyday I 
hear them claiming that the punishment is neither eternal nor so severe 
as is said, and my words are judged to be lies. Third, they regard me as 
the basest of creatures. What is more despicable in the house than a dog 
or a mouser that someone would be only too happy to exchange for a 
horse, if he could? But people hold that I am worse than a dog. They 
would not take me if that meant giving up the dog, and they would 
rather reject and deny me than go without the dog's hide. Is there 



anything so trifling to the mind that it is not thought of more fervently 
and desired more than me? If they held me in higher esteem than other 
creatures, they would love me more than others. 

But they own nothing so trifling that they do not love it more than 
me. They grieve over everything more than me. They grieve for their 
own losses and those of their friends. They grieve for a single word of 
injury. They grieve about giving offense to people more highly placed 
than they, but they do not grieve about giving offense to me, the Creator 
of all things. What person is there who is so despicable that he is not 
listened to if he asks a question or is not repaid if he has given 
something? I am utterly base and despicable in their eyes, in that they 
do not regard me as being worthy of any good, although it was I who 
gave them all good things. My Mother, you have tasted more of my 
wisdom than others, and nothing but the truth has ever left your lips. 

Nor does anything but the truth ever leave my own lips. In the 
presence of all the saints I will exculpate myself before the first man, 
the one who said I had an ignoble body. I shall prove that I have in fact 
a most noble body without deformity or sin, and that man will fall into 
eternal reproach for all to see. To the one who said that my words were 
a lie and that he did not know whether I was God or not, I shall prove 
myself truly to be God, and he will flow like mud down to hell. And the 
third, the one who held me to be base, him I shall sentence to eternal 
damnation so that he may never see my glory and my joy." 

Then he said to the bride: "Stand firm in my service! You have 
come to be enclosed by a wall, as it were, from which you cannot flee 
nor dig through its foundations. Put up with this small tribulation 
voluntarily, and you will come to experience eternal rest in my arms! 
You know the will of the Father, you hear the words of the Son, and you 
know my Spirit. You get delight and consolation in conversation with 
my Mother and my saints. Therefore, stand firm! Otherwise you will 
come to know that justice of mine by which you will be compelled to 
do what I am now gently urging you to do." 



The Lord's words to the bride about the addition of the New Law, and about how 

that same Law is now rejected and scorned by the world, and about how bad 
priests are not priests of God but betrayers of God, and about their malediction 

and damnation. 

Book 1 - Chapter 47 

"I am the God who was once called the God of Abraham and the 
God of Isaac and the God of Jacob. I am the God who gave the Law to 
Moses. This law was like clothing. As a pregnant mother prepares her 
infant's clothing, so too God prepared the Law which was just the 
clothing and shadow and sign of things to come. I vested and wrapped 
myself in the clothing of the Law. As a boy grows up, his old clothes 
get exchanged for new ones. 

Likewise, when the clothing of the Old Law was ready to be put 
aside, I put on the new clothing, that is, the New Law, and gave it to 
everyone who wanted to have me and my clothing. This clothing is 
neither too tight fitting nor difficult to wear but is well adjusted on all 
sides. It does not command people to fast or work too much nor to kill 
themselves or to do anything beyond the limits of possibility, but is 
beneficial for the soul and conducive to the moderation and 
chastisement of the body. For when the body gets too attached to sin, 
sin consumes the body. 

Two things can be found in the New Law. First, a prudent 
temperance and the correct use of all spiritual and physical goods. 
Second, an easy facility for keeping the Law, in that a person who 
cannot stay in one state can stay in another. Here one finds that a person 
who cannot live in celibacy can live in honorable matrimony, and he 
who falls into sin can get up again. However, this Law is now rejected 
and scorned by the world. People say the Law is too tight, heavy, and 
unattractive. They call it tight, because the Law commands one to be 
contented with what is necessary and to flee what is superfluous. But 
they want to have everything beyond reason and more than the body 
can bear, just like cattle. 

That is why it seems too tight or strict to them. Second, they say it 



is heavy, because the Law says one should indulge the desire for 
pleasure with reason and at established times. But they want to indulge 
their pleasure more than is good and beyond what is established. Third, 
they say it is unattractive, because the Law orders them to love humility 
and to refer every good to God. They want to be proud and to exalt 
themselves for the good gifts God has given them. That is why it is 
unattractive to them. 

See how they despise the clothes I gave them! I brought the old 
ways to an end and introduced the new to last until I come in judgment, 
because the old ways were too difficult. But they have shamefully 
discarded the clothing with which I covered the soul, that is, an 
orthodox faith. On top of that, they add sin to sin, for they also want to 
betray me. Does not David say in the psalm: 'He who ate of my bread 
plotted treason against me'? I want you to note two things in these 
words. 

First, he does not say "plots" but "plotted," as though it were 
already past. Second, he points to only one man as a betrayer. However, 
I say that it is those in the present who betray me - not those who have 
been or who will be, but those who are still alive. I say as well that it is 
a question of not only one person but of many people. But you may ask 
me: 'Are there not two kinds of bread, the one invisible and spiritual, on 
which angels and saints live, the other belonging to the earth, by which 
men are fed? But angels and saints do not desire anything unless it is 
according to your will, and men can do nothing unless you accept it. 
How, then, can they betray you?' 

In the presence of my heavenly host who knows and sees all things 
in me, I answer for your sake so that you may understand: There are 
indeed two kinds of bread. One is that of the angels who eat my bread 
in my kingdom and are filled with my indescribable glory. They do not 
betray me, because they want nothing but what I want. But those who 
eat my bread on the altar betray me. I truly am that bread. Three things 
can be perceived in that bread: form, flavor, and roundness. I am indeed 
the bread, and, like the bread, I have three things in me: flavor, form 
and roundness. Flavor, because everything whatsoever is tasteless and 
insubstantial and meaningless without me, just like a meal without 



bread is tasteless and unnourishing. 

I have also the form of bread, in that I am of the earth. I am of the 
Virgin Mother, my Mother is of Adam, Adam is of the earth. I have also 
roundness in which there is no end or beginning, because I am without 
beginning and without end. No one can imagine or find an end or 
beginning to my wisdom, power, or charity. I am in all things and above 
all things and beyond all things. Even if one were to fly like an arrow 
perpetually without stop, he would never find an end or a limit to my 
power and might. Through these things then, flavor, form, and 
roundness, I am that bread that seems to be and feels like bread on the 
altar but is transformed into my body that was crucified. As anything 
dry and easily inflammable is quickly consumed if it is placed on the 
fire, and nothing remains of the form of the wood but all of it becomes 
fire, so too, when these words are said, 

'This is my body,' what before was bread immediately becomes my 
body. It is set a flame not by fire like wood but by my divinity. 
Therefore, those who eat my bread betray me. What kind of murder 
could be more abhorrent than when someone kills himself? Or what 
betrayal could be worse than when two persons are joined by an 
indissoluble bond, such as a married couple, and one betrays the other? 
What does one of the spouses do in order to betray the other? He says to 
her by way of deception: 'Let us go to such and such a place so I can 
have my way with you!' She goes with him then in all simplicity, ready 
for her spouse's every wish. 

But when he finds the right opportunity and place, he brings against 
her three treacherous weapons. Either he uses something heavy enough 
to kill her with one blow, or sharp enough to slice right through her vital 
organs, or else something to smother and suffocate the spirit of life in 
her directly. Then, when she has died, the traitor thinks to himself: 'Now 
I have done wrong. If my crime comes out in the open and becomes 
public, I will be condemned to death.' Then he goes and puts his wife's 
body in some hidden place, so his sin will not be discovered. 

This is the way I am dealt with by the priests who are my betrayers. 
For they and I are bound by a single bond when they take the bread and. 



by pronouncing the words, change it into my true body, which I 
received from the Virgin. None of the angels can do this. I have given 
that dignity to priests alone and have selected them for the highest 
orders. But they deal with me like betrayers. They put on a happy and 
pleasant face for me and lead me to a hidden place where they can 
betray me. These priests put on a happy face by appearing to be good 
and simple. They lead me to a hidden chamber by approaching the altar. 
There I am ready like a bride or bridegroom to carry out all their 
wishes, and instead they betray me. 

First they hit me with something heavy, whenever the divine office, 
which they recite for me, becomes burdensome and heavy to them. 
They would rather speak a hundred words for the sake of the world than 
a single one in my honor. They would rather give a hundred pieces of 
gold for the sake of the world than a single penny for me. They would 
rather work a hundred times for the sake of their own profit and that of 
the world than once in my honor. They press down on me with this 
heavy burden, so that it is as though I am dead in their hearts. Second, 
they pierce me as with a sharp blade that penetrates the vital organs 
each time the priest goes up to the altar in the knowledge that he has 
sinned and repented but is firmly resolved to sin again, once he has 
carried out his office. He thinks to himself: 'I do indeed repent of my 
sin, but I will not give up the woman with whom I have sinned so as not 
to be able to sin any longer.' These pierce me as with the sharpest of 
blades. 

Third, it is as though they smother the spirit when they think to 
themselves thus: 'It is good and delightfiil to be in the world, it is good 
to indulge lusts and I cannot contain myself I will do what I like in my 
youth. When I grow old, I will abstain and mend my ways.' And 
through this wicked thought they smother the spirit of life. But how 
does this happen? Well, the heart in them grows so cold and tepid 
toward me and toward every virtue that it can never be warmed up or 
rise again to my love. Just like ice does not catch fire, even if it is held 
to the flame, but only melts, so too, even if I give them my grace and 
they hear words of admonishment, they do not rise up to the way of life, 
but only grow barren and slack in respect to every virtue. And so they 
betray me in that they pretend to be simple without being so, and are 



depressed and upset about giving me glory, instead of enjoying it, and 
also in that they intend to sin and go on sinning until the end. 

They also conceal me, so to speak, and put me in a hidden place, 
whenever they think to themselves thus: 'I know I have sinned. But if I 
refrain from the sacrifice, I will be put to shame and everyone's going to 
condemn me.' So they impudently go up to the altar and place me 
before them and handle me, true God and man. I am as it were in a 
hidden place with them, since no one knows or realizes how corrupt and 
shameless they are. I, God, lie there in front of them as it were in 
concealment, since, even if the priest is the worst of sinners and 
pronounces the words "This is my body," he still consecrates my true 
body, and I, true God and man, lie there before him. When he puts me 
to his mouth, however, I am no longer present to him in the grace of my 
divine and human natures - only the form and flavor of bread remain for 
him - not because I am not really and truly present for the wicked as 
much as for the good due to the institution of the sacrament, but 
because good and wicked do not receive it with similar effect. 

Look, these priests are not my priests but really my betrayers! They 
also sell and betray me like Judas. I look at the pagans and the Jews, but 
I do not see anyone worse than these priests, since they have fallen into 
the sin of Lucifer. Now let me tell you their sentence and whom they 
resemble. Their sentence is condemnation. David condemned those who 
were disobedient to God, not out of anger or bad will or impatience, but 
out of divine justice, because he was a righteous prophet and king. I, 
too, who am greater than David, condemn these priests, not out of anger 
or bad will but out of justice. 

Accursed be everything they take from the earth for their own 
profit, for they do not praise their God and Creator who gave them these 
things. Accursed be the food and drink that enters their mouths and 
fattens their bodies to become food for worms and destines their souls 
for hell. 

Accursed be their bodies that will rise again in hell to be burned 
without end. Accursed be the years of their useless lives. 



Accursed be their first hour in hell that never will end. Accursed be 
their eyes that saw the light of heaven. 

Accursed be their ears that heard my words and remained 
indifferent. Accursed be their sense of taste by which they tasted my 
gifts. 

Accursed be their sense of touch by which they handled me. 
Accursed be their sense of smell by which they smelled delightfiil 
things and neglected me, the most delightful of all. 

Now, how exactly are they accursed? Well, their vision is accursed 
because they will not see the vision of God in himself but only the 
shadows and punishments of hell. Their ears are accursed, because they 
will not hear my words but only the clamor and horrors of hell. Their 
sense of taste is accursed, because they will not taste my eternal goods 
and joy but only eternal bitterness. Their sense of touch is accursed, 
because they will not get to touch me but only perpetual fire. 

Their sense of smell is accursed, because they will not smell that 
sweet smell of my kingdom that surpasses every scent, but will only 
have the stench of hell that is more bitter than bile and worse than 
sulphur. May they be accursed by earth and sky and every brute 
creature. These obey and glorify God, whereas they have shunned him. 
Therefore, I swear by the truth, I who am the Truth that if they die like 
this with such a disposition, neither my love nor my virtue will ever 
encompass them. Instead, they will be forever damned." 



About how, in the presence of the heavenly host and of the bride, the divine nature 

speaks to the human nature against the Christians, just as God spoke to Moses 

against the people, and about damnable priests who love the world and despise 

Christ and about their condemnation and damnation. 

Book 1 - Chapter 48 

The great host was seen in heaven and God said to it: "Behold, for 



the sake of this bride of mine present here, I am speaking to you, my 
friends, who are here listening, you who know, understand, and see all 
things in me. In the manner of someone speaking to himself, my divine 
nature will speak to my human nature. Moses was with the Lord on the 
mountain forty days and nights. When the people saw that he was gone 
a long time, they took gold and cast it in the fire and fashioned a calf 
out of it, calling it their god. Then God said to Moses: 'The people have 
sinned. I will wipe them out, just like writing is erased from a book.' 
Moses answered: 'Do not, my Lord! Remember how you led them up 
from the Red Sea and worked wonders for them. If you wipe them out, 
where is your promise then? Do not do this, I beg you, since then your 
enemies will say: The God of Israel is evil, he led the people up from 
the sea and killed them in the desert.' And God was appeased by these 
words. 

I am Moses, figuratively speaking. My divine nature speaks to my 
human one just as it did to Moses, saying: 'Look what your people have 
done, look how they have despised me! All the Christians will be killed 
and their faith wiped out.' My human nature answers: 'Do not. Lord. 
Remember how I led the people through the sea by my blood when I 
was bruised from the sole of my foot to the crown of my head! I 
promised them eternal life. Have mercy on them for the sake of my 
passion!' When the divine nature heard this, it appeased him, and he 
said: 'Thy will be done, for all judgment has been given thee!' See what 
love, my friends! 

But now in your presence, my spiritual friends, my angels and 
saints, and in the presence of my corporeal friends who are in the world 
yet not in the world except in body, I complain that my people are 
gathering firewood and kindling a fire and throwing gold into it from 
which a calf emerges for them to adore as a god. Like a calf it stands on 
four feet and has a head, a throat, and a tail. When Moses lingered on 
the mountain, the people said: 'We do not know what may have become 
of him.' And they were sorry that he had led them out of captivity, and 
they said: 'Let us look for another god to go before us!' 

This is how these damnable priests are treating me now. They say: 
'Why are we living a more austere life than others? What is our reward? 



We would be better off taking it easy and living in lust. Let us, then, 
love the world we are certain about! After all, we are uncertain about 
his promise.' So they gather firewood, I mean, they apply all their 
senses to loving the world. They light a fire when their entire desire is 
for the world. They bum as their lust grows hot in their mind and results 
in an act. Later they throw in gold, which means that all the love and 
respect they should show to me, they show to get the world's respect. 

Then the calf emerges, I mean, the complete love of the world, with 
its four feet of sloth, impatience, superfluous mirth, and greediness. 
These priests who should be mine are slothful in honoring me, 
impatient in suffering, excessive in mirth, and never content with what 
they get. This calf also has a head and throat, I mean, a total desire for 
gluttony that can never be quenched, not even were the whole sea to 
flow into it. The calf s tail is their malice, for they do not let anyone 
keep his property, not if they can help it. 

By their immoral example and their scorn, they hurt and pervert 
everyone who serves me. Such is the love for the calf that is in their 
hearts, and in such they rejoice and delight. They think about me in the 
same way as those others did about Moses: 'He is gone a long time,' 
they say. 'His words appear meaningless and working for him is a 
burden. Let us have our will, let our strength and pleasure be our god!' 
They are not even content to stop at this and forget me entirely, but, 
instead, they treat me like an idol. The gentiles used to worship wood 
and stones and dead people. Among others, an idol by the name of 
Beelzebub was worshipped. His priests used to offer him incense and 
genuflections and shouts of praise. 

Anything in their sacrificial offering that was useless was dropped 
on the ground, and the birds and flies ate it. But the priests used to keep 
whatever was useable for themselves. Then they locked the door on 
their idol and personally kept the key, so that nobody could get in. This 
is how priests are treating me in the present time. They offer me 
incense, I mean, they speak and preach pretty words to the people to 
gain respect for themselves and temporal profit, but not out of love of 
me. And just as you cannot lay hold of the aroma of incense, but you 
can feel it and see it, in the same way their words do not attain any 



effect on souls so as to take root and be kept in their hearts, but their 
words are just heard and only seem to please for a while. 

They offer up prayers, but not at all to my liking. Like people with 
shouts of praise on their lips but silence in their hearts, they stand next 
to me, as it were, with prayers on their lips while in their hearts they 
wander around the world. However, if they were speaking with a person 
of rank, they would keep their minds on what they say, so as not to 
make any mistakes that could be remarked upon by others. In my 
presence, however, the priests are like men in a daze who say one thing 
with their lips and have another in their hearts. The person hearing their 
words cannot be certain about them. They bend their knees to me, that 
is, they promise me humility and obedience. But, really, they are about 
as humble as Lucifer. They obey their own desires, not me. 

They also lock me in and personally keep the key. They open up on 
me and offer praise when they say: 'Thy will be done on earth as it is in 
heaven!' But then they lock me in by carrying out their own will, while 
mine becomes like that of an imprisoned and powerless man because it 
can neither be seen nor heard. They personally keep the key in the sense 
that by their example they also lead astray others who want to do my 
will. And, if they could, they would even like to prevent my will from 
getting out and being accomplished, except when it accords with their 
own will. They keep for themselves anything in the sacrificial offering 
that is necessary and useful to them, and they demand all their rights 
and privileges. However, they seem to regard as useless people's bodies 
that fall to the ground and die and for which they are obliged to offer 
the most important sacrifice, but leave them for the flies, I mean, the 
worms. 

They do not care or bother about those people's rights or about the 
salvation of souls. What was it that was said to Moses? 'Kill those who 
made this idol!' Some were killed but not all. Thus, my words will now 
come and slay them, some in body and soul by means of eternal 
damnation, others unto life so that they be converted and live, still 
others through a swift death as being priests who are altogether odious 
to me. What shall I liken them to? They are in fact like the fruit of the 
briar, which is beautiful and red on the outside, but inside is full of 



impurity and prickles. Likewise, these men come to me as though red 
with charity, and they seem to be pure to the people, but inside they are 
all fiill of filth. If this fruit is placed in the soil, other briar-bushes spring 
up from it. 

Likewise, these men hide their sin and malice in their heart as in the 
soil, and they become so rooted in evil that they do not even blush to go 
out in public and boast about their sin. Hence other people not only find 
it an occasion of sin but also get seriously wounded in their souls, 
thinking thus to themselves: 'If priests do this, it is all the more licit for 
us.' As it is, they resemble not only the fruit, but also the prickles in the 
sense that they disdain to be moved by correction and admonition; they 
think no one is wiser than they themselves and that they can do as they 
please. Therefore I swear by my divine and human natures, in the 
hearing of all the angels, that I shall break through the door they have 
shut on my will. My will shall be fulfilled and their will shall be 
annihilated and locked in endless punishment. Wherefore, as it was said 
of old, I shall begin my judgment with my clergy and from my altar." 



Christ's words to the bride about how Christ is figuratively likened to Moses 

leading the people out of Egypt, and about how the damnable priests, whom he 

has chosen in place of the prophets as his closest friends, now cry: "Depart from 

us! " 

Book 1 - Chapter 49 

The Son spoke: "Earlier I likened myself figuratively to Moses. 
When he was leading the people, the water stood like a wall to right and 
left. I am indeed Moses, figuratively speaking. I led the Christian 
people, that is, I opened heaven for them and showed them the way. But 
now I have chosen other friends for myself, more special and intimate 
than the prophets, namely, my priests, who not only hear and see my 
words, when they see me myself, but even touch me with their hands, 
which none of the prophets or angels could do. 

These priests, whom I have chosen as friends in place of the 



prophets, cry out to me, not with desire and love as the prophets did, but 
they cry out with two opposing voices. For they do not cry out as did 
the prophets: 'Come, Lord, for you are good!' Instead they cry out: 
'Depart from us, for your words are bitter and your works heavy and 
they are a scandal to us!' Just listen to what these damnable priests say! 
I stand before them like the meekest of sheep, and they get wool from 
me for their clothing and milk for their refreshment, and yet they loathe 
me for loving them so. 

I stand before them like a visitor saying: 'Friend, supply the basic 
needs that I lack, and you will receive the greatest reward from God!' 
But in return for my sheeplike simplicity they drive me away as if I 
were a wolf lying in wait for the master's sheep. Instead of hospitality 
they affront me like a traitor unworthy of hospitality and refuse to take 
me in. But what will the rejected visitor do? Should he bring out arms 
against the householder who drives him away? By no means. That 
would not be just, since the owner can give or deny his property to 
whomever he wants. 

What, then, will the visitor do? He should certainly say to the one 
rejecting him: 'Friend, since you do not want to take me in, I will go to 
another who will take pity on me.' And, going to another person, he 
hears from him: 'You are welcome, sir, all that I have is yours. May you 
be the lord now! I will be your servant and guest.' Those are the kind of 
lodgings I like to stay in, where I hear such a voice. I am like the visitor 
rejected by men. Although I can enter any place whatsoever by virtue of 
my power, still, under the dictates of justice, I only enter where people 
receive me with a good will as their true Lord, not as a guest, and 
surrender their own will into my hands." 



The mutual words of blessing and praise of the Mother and the Son, and about the 
grace conceded by the Son to his Mother for the souls in purgatory and those 

remaining in this world. 

Book 1 - Chapter 50 



Mary spoke to her Son saying: "Blessed be your name, my Son, 
without end and blessed be your divine nature that is with out beginning 
and without end! In your divine nature there are three marvelous 
attributes of power, wisdom, and virtue. Your power is like the hottest 
fire in the face of which anything solid and strong is to be reckoned as 
dry straw in a fire. Your wisdom is like the sea that can never be 
emptied by reason of its vastness and which covers valleys and 
mountains when it rises up and flows over. It is equally impossible to 
comprehend and fathom your wisdom. How wisely you created 
humankind and established them over all your creation! 

How wisely you arranged the birds in the air, the beasts on the 
earth, the fishes in the sea, giving to each its own time and order! How 
wondrously you give life to all things and take it away! How wisely you 
give wisdom to the foolish and take it away from the proud! Your virtue 
is like the sunlight that shines in the sky and fills the earth with its light. 
Your virtue likewise satisfies high and low and fills all things. So, may 
you be blessed, my Son, who are my God and my Lord!" The Son 
answered: 

"My dear Mother, your words are sweet to me, for they come from 
your soul. You are like the dawn that advances with serene weather. You 
outshine the heavens; your light and your serenity surpass all the 
angels. By your serenity you attracted to yourself the true sun, that is, 
my divine nature, so much so that the sun of my divinity came to you 
and settled on you. By its warmth you were warmed in my love beyond 
all others and by its splendor you were enlightened in my wisdom more 
than all others. The darkness of the earth was driven away and all the 
heavens were lit up through you. Upon my truth I say that your purity, 
more pleasing to me than all the angels, drew my divinity to you so that 
you were set on fire by the warmth of the Spirit. 

In it you bore the true God and man hidden in your womb whereby 
mankind has been enlightened and the angels filled with joy. So, may 
you be blessed by your blessed Son! And therefore, no petition of yours 
will ever come to me with out being heard. Any who ask for mercy 
through you and have the intention of mending their ways will win 
grace. As heat comes from the sun, so too all mercy will be given 



through you. You are like a free-flowing spring from which mercy 
flows to the wretched." In turn the Mother answered the Son: "All 
power and glory be yours, my Son! You are my God and mercy. Every 
good that I have comes from you. You are like a seed never sown that 
still grew and yielded fruit a hundredfold and a thousandfold. All mercy 
comes from you and, being countless and ineffable, it can indeed be 
symbolized by the number one hundred, which symbolizes perfection, 
for everyone is perfected by you and perfection comes from you." 

The Son answered the Mother: "Mother, you compared me quite 
rightly to a seed that was never sown but still grew, since in my divine 
nature I came to you, and my human nature was not sown by 
intercourse but still grew in you, and mercy flowed out from you to all 
people. You have spoken rightly. Now, then, since you draw mercy out 
of me by the sweet words of your lips, ask me what you will, and it 
shall be given to you." The Mother answered: "My Son, since I have 
won mercy from you, then I ask you to have mercy on the wretched and 
help them. After all, there are four places. 

The first is heaven, where the angels and the souls of the saints 
need nothing but you whom they have, for they possess every good in 
you. The second place is hell, and those who live there are filled with 
evil and are excluded from every mercy. Thus, nothing good can enter 
into them any more. The third is the place of those being purged. These 
need a triple mercy, since they are triply afflicted. They suffer in their 
hearing, for they hear nothing other than sorrow, pain, and misery. They 
are afflicted in their sight, for they see nothing but their own misery. 
They are afflicted in their touch, for they feel only the heat of 
unbearable fire and of grievous suffering. Grant them your mercy, my 
Lord and my Son, for the sake of my prayers!" The Son answered: 

"I will gladly grant them a triple mercy for your sake. First, their 
hearing will get relief, their sight will be eased, their punishment will be 
reduced and mitigated. Moreover, from this hour those who find 
themselves in the greatest punishment of purgatory shall advance to the 
middle stage. And those who are in the middle stage shall advance to 
the lightest punishment. Those who find themselves in the lightest 
punishment shall cross over into rest." The Mother answered: "Praise 



and honor to you, my Lord!" 

And she immediately added: "The fourth place is the world. Its 
inhabitants need three things: first, contrition for their sins; second, 
reparation; third, the power to do good." The Son answered: "To 
everyone who invokes my name and has hope in you along with the 
purpose of amendment for his sins, these three things shall be given as 
well as the kingdom of heaven. Your words are so sweet to me that I 
cannot refuse the things you ask, since you want nothing other than 
what I want. You are like a shining, burning flame by which 
extinguished torches are re-enkindled, and once enkindled grow in 
strength. By means of your love, which rose up to my heart and drew 
me to you, those who are dead through sin will revive and those who 
are tepid and dark like smoke will grow strong in my love." 



The Mother's words of blessing to the Son, in the bride's hearing, and about how 
the Son of glory makes a lovely comparison of his sweet Mother to a flower 

growing in a valley. 

Book 1 - Chapter 5 1 

The Mother spoke to her Son saying: "Blessed be your name, my 
Son Jesus Christ! Praise to your human nature surpassing all creation! 
Glory to your divine nature above all good things! Your divine and 
human natures are one God." The Son answered: "My Mother, you are 
like a flower that grew in a valley. Around the valley were five high 
mountains. The flower itself grew out of three roots, having a straight 
stem without any knots. This flower had five leaves, lovely in every 
way. The valley and its flower outgrew the five mountains, and the 
leaves of the flower spread themselves out over every height in the sky 
and over all the choirs of angels. You, my beloved Mother, you are that 
valley by virtue of the great humility you had in comparison with 
others. 

It surpassed the five mountains. The first mountain was Moses by 
virtue of his power. For he held power over my people through the Law, 



as though it were held tight in his fist. But you held the Lord of all law 
in your womb and, therefore, you are higher than that mountain. The 
second mountain was Elijah, who was so holy that he was assumed 
body and soul into the holy place. You, however, my dear Mother, were 
assumed in soul to the throne of God above all the choirs of angels, and 
your most pure body is there together with your soul. You are therefore 
higher than Elijah. The third mountain was the great strength possessed 
by Samson in comparison with other men. Yet the devil defeated him by 
cheating. But you defeated the devil by your strength. You are therefore 
stronger than Samson. The fourth mountain was David, a man 
according to my heart and will, who nevertheless fell into sin. 

But you, my Mother, followed my every will and never sinned. The 
fifth mountain was Solomon, who was full of wisdom but who 
nevertheless became a fool. You, indeed, my Mother, were full of all 
wisdom but never became foolish or were deceived. You are therefore 
higher than Solomon. The flower sprang from three roots in the sense 
that you possessed three things from your youth on: obedience, charity, 
and divine understanding. From these three roots grew the straightest of 
stems with not a single knot, I mean, your will was never inclined to 
anything but to my wish. The flower also had five leaves growing 
higher than all the choirs of angels. You, my Mother, are indeed the 
flower of these five leaves. 

The first leaf is your nobleness, which is so great that my angels, 
who are noble in my presence, beholding your nobleness, saw it to be 
above them and more exalted than their sanctity and nobleness. You are 
therefore higher than the angels. The second leaf is your mercy, which 
was so great that, when you saw the misery of souls, you had 
compassion on them and suffered pain at my death. The angels are full 
of mercy, yet they never suffer pain. You, however, loving Mother, were 
mercifiil to the miserable by experiencing all the pain of my death and, 
for the sake of mercy, preferring to suffer pain than to be free from it. 
Thus, your mercy surpassed the mercy of all the angels. The third leaf is 
your gentle kindness. The angels are kind and gentle, wishing everyone 
well, but you, my dearest Mother, had a will like an angel's in your soul 
and body before your death and did good to everyone. And now you 
refuse no one who rationally prays for his own best. Thus, your 



kindness is more excellent than the angels. 

The fourth leaf is your beauty. Each of the angels beholds the 
beauty of the others and they admire the beauty of all souls and of all 
bodies. However, they see that the beauty of your soul is above the rest 
of creation and that the nobleness of your body excels that of all human 
beings who have been created. Thus your beauty surpassed all the 
angels and all creation. The fifth flower was your divine joy, for nothing 
delighted you but God, just as nothing else delights the angels but God. 
Each of them knows and knew his own joy within himself but when 
they saw your joy in God within yourself, it seemed to each of them in 
his conscience that their joy blazed up in them like a light in God's love. 

They perceived your joy to be like a great bonfire, burning with the 
hottest of fires, with flames so tall it came close to my divinity. 
Therefore, most sweet Mother, your divine joy burned far above all the 
choirs of angels. This flower, having these five leaves of nobleness and 
mercy, kindness, beauty and the greatest joy, was lovely in every way. 
Whoever wants to taste of its sweetness should come close to its 
sweetness and receive it into himself This is also what you did, good 
Mother. For you were so sweet to my Father that he received your entire 
self into his spirit, and your sweetness pleased him more than anyone. 

Through the warmth and power of the sun, the flower also bears a 
seed and from it grows a fruit. Blessed be that sun, that is, my divine 
nature, which took a human nature from your virginal womb! Just as a 
seed makes the same flowers sprout wherever it is sown, so too my 
limbs were like yours in form and appearance, although I was a man 
and you a virgin woman. This valley with its flower was lifted up above 
all the mountains when your body together with your most holy soul 
was lifted up above all the choirs of angels." 



The Mother's words of blessing and her prayer to the Son that his words might be 
spread throughout the world and take root in the hearts of his friends, and about 

how the same Virgin is wonderfully compared to a flower growing in a garden. 

And about Christ's words conveyed through the bride to the pope and to other 



prelates of the church. 

Book 1 - Chapter 52 

The Blessed Virgin spoke to the Son, saying: "Blessed are you, my 
Son and my God, Lord of angels and King of glory! I pray that the 
words that you have spoken may take root in the hearts of your friends 
and cling to their minds like the pitch with which Noah's ark was 
plastered, which neither the storms nor the winds could dissolve. May 
they spread themselves throughout the world like branches and sweet 
flowers whose scent is spread far and wide. May they also turn into fruit 
and grow sweet like the date whose sweetness delights the soul beyond 
measure." 

The Son answered: "Blessed are you, my dearest Mother! My angel 
Gabriel said to you: 'Blessed are you, Mary, among women!' And I bear 
you witness that you are blessed and most holy above all the choirs of 
angels. You are like a garden flower that is surrounded by other fragrant 
flowers, but surpasses them all in fragrance, beauty, and virtue. These 
flowers represent all the elect from Adam to the end of the world. They 
were planted in the garden of the world, bloomed and blossomed in 
various virtues, but among all those who then were and who afterward 
were to be, you were the most excellent in the fragrance of a good and 
humble life, in the beauty of a pleasing virginity, in the virtue of 
abstinence. 

For I bear you witness that you were greater than a martyr at my 
passion, greater than a confessor in your abstinence, greater than an 
angel in mercy and good will. For your sake I will enroot my words like 
the strongest pitch in the hearts of my friends. They will spread 
themselves like fragrant flowers and bear fruit like the sweetest and 
most delicious of date-palms." Then the Lord spoke to the bride: "Tell 
your friend that he should take care to set forth these words in writing to 
his own father, whose heart is according to my heart, and he will 
convey them to the archbishop and later to another bishop. 

When these have been thoroughly informed, he should send them 
on to a third bishop. Tell him on my behalf: 'I am your Creator and the 



Redeemer of souls. I am God, whom you love and honor above all 
others. Look and consider how the souls that I redeemed with my blood 
are like the souls of those who do not know God, how they have been 
made captive by the devil in so dreadful a manner that he punishes them 
in every limb of their bodies as though in a firmly tightened winepress. 
Wherefore, if you have any taste for my wounds in your soul, if my 
scourging and suffering mean anything to you, then show by your deeds 
how much you love me! 

Make the words of my mouth publicly known and bring them 
personally to the head of the church! I shall give you my spirit so that, 
wherever there be dissension between two persons, you may be able to 
unite them in my name and through the power given to you, if they but 
believe. As further evidence of my words, you shall present to the 
pontiff the testimonies of those people who taste and delight in my 
words. For my words are like lard that melts more quickly the warmer 
one is inside. Where there is no warmth, it is rejected and does not 
reach the inmost parts. 

My words are like that, since the more a person eats and chews on 
them with fervent love for me, the more he is fed with the sweetness of 
heavenly desire and of inner love, and the more he bums for my love. 
But it is as though those who do not like my words have lard in their 
mouths. Once they taste it, they spit it out of their mouths and trample it 
underfoot. Some people despise my words in this way because they 
have no taste for the sweetness of spiritual things. The lord of the land, 
whom I have chosen as one of my members and made truly mine, will 
aid you manfiilly and supply you with the necessary provisions for your 
journey out of properly acquired means.' " 



The words of mutual blessing and praise of the Mother and of the Son, and about 

how the Virgin is likened to the ark where the staff the manna and the tablets of 

the Law were kept. Many wonderful details are contained in this image. 

Book 1 - Chapter 53 



Mary spoke to the Son: "Blessed are you, my Son, my God and 
Lord of angels! You are he whose voice the prophets heard, whose body 
the apostles saw, he whom the Jews and your enemies perceived. With 
your divinity and humanity and with the Holy Spirit you are one God. 
For the prophets heard the Spirit, the apostles saw the glory of your 
divinity, the Jews crucified your humanity. Therefore may you be 
blessed without beginning and without end!" The Son answered: 
"Blessed are you, for you are both Virgin and Mother! You are the ark 
of the Old Law in which there were these three things: the staff, the 
manna, and the tablets. 

Three things were done by the staff. First, it was changed into a 
serpent without venom. Second, the sea was divided by it. Third, water 
was brought forth from the rock. This staff is a symbol of me who lay in 
your belly and assumed a human nature from you. First, I am as 
frightening to my enemies as the serpent was to Moses. They flee from 
me as from the sight of a serpent; they are terrified of me and loathe me 
like a serpent, although I am without the venom of malice and am full 
of every mercy. I allow myself to be held by them, if they like. I come 
back to them, if they ask me. I run to them like a mother to a lost and 
found son, if they call upon me. I show them mercy and forgive their 
sins, if they cry out. 

I do this for them, and yet they loathe me like a serpent. Second, 
the sea was divided by this staff in the sense that the way to heaven, 
which had been closed through sin, was opened through my blood and 
pain. The sea was indeed rent and that which had been impassable was 
made into a path, when the pain in all my limbs reached my heart and 
my heart was broken from the violence of the pain. Then, when the 
people had been led through the sea, Moses did not bring them to the 
promised land straightaway but to the desert, where they might be 
tested and instructed. 

Now, too, once people have accepted the faith and my 
commandment, they are not brought into heaven straightaway, but it is 
necessary that men be tested in the desert, that is, in the world, as to 
how they love God. Moreover, the people provoked God by three things 
in the desert: first, because they made an idol for themselves and 



worshipped it; second, because they longed for the fleshpots they had 
had in Egypt; third, by pride, when they wanted to go and fight their 
enemies without God's approval People sin against me even now in the 
world in the same way. First, they worship an idol, in that they love the 
world and all that is in it more than me, who am Creator of it all. The 
world is indeed their god, not I. As I said in my gospel: 'Where a man's 
treasure is, there his heart is.' Thus, their treasure is the world, since 
they have their heart there and not in me. Therefore, just as those others 
perished in the desert with a sword through their bodies, so these, too, 
will fall with the sword of eternal damnation through their soul and in 
damnation they will live without end. 

Second, they sinned by longing for fleshpots. I have given 
humankind everything needed for an honorable and moderate life, but 
they want to possess all things without moderation or discretion. For, if 
their physical constitution could take it, they would be continuously 
having sex, drinking with out restraint, desiring without measure; and, 
as long as they could sin, they would never desist from sinning. For that 
reason, the same thing will happen to them as happened to those others 
in the desert: they will die a sudden death. For, what is the time of this 
life when compared to eternity if not a single instant? Therefore, 
because of the brevity of this life, they will die a quick physical death, 
but they will live in spiritual pain forever. 

Third, they sinned in the desert through pride, since they wished to 
go to battle without God's approval. People wish to go to heaven 
through their own pride. They trust not in me but in themselves, doing 
their own will and abandoning mine. Therefore, just like those others 
were killed by their enemies, so these, too, will be killed in their souls 
by demons, and their torment will be everlasting. This is how they hate 
me like a serpent, and worship an idol in my place, and love their own 
pride instead of my humility. Nevertheless, I am still so merciful that, if 
they turn to me with a contrite heart, I will turn to them like a devoted 
father and welcome them. 

In the third place, the rock gave water by means of this staff. This 
rock is the hard human heart. When it is pierced by my fear and love, 
there straightaway flow tears of contrition and penance from it. No one 



is so unworthy, no one so bad that his face will not be flooded in tears 
and his every limb stirred up to devotion, if he would but turn to me, if 
he would reflect in his heart upon my passion, if he would pay heed to 
my power, if he would ponder how my goodness makes the earth and 
trees bear fruit. In the ark of Moses, second, lay the manna. So, too, in 
you, my Mother and Virgin, lay the bread of angels and of holy souls 
and of the righteous here on earth, whom nothing pleases but my 
sweetness, for whom all the world is dead, who, if it were my will, 
would gladly go without physical nourishment. 

In the ark, thirdly, were the tablets of the Law. So, too, in you lay 
the Lord of all laws. Therefore, may you be blessed above all creatures 
in heaven and on earth!" Then he spoke to the bride, saying: "Tell my 
friends three things. When I dwelled physically in the world, I tempered 
my words in such away that they made the good stronger and more 
fervent. Indeed the wicked became better, as was clearly the case with 
Mary Magdalene, Matthew, and many others. Again, I tempered my 
words in such away that my enemies were not able to lessen their force. 
For that reason, may they to whom my words are sent work with fervor, 
so that the good grow more ardent in goodness through my words, the 
wicked repent from wickedness, and may they prevent my enemies 
from obstructing my words. 

I do no greater injury to the devil than to the angels in heaven. For, 
if I wanted to, I could very well utter my words so that the whole world 
could hear them. I am capable of opening up hell for all to see its 
punishments. However, that would not be just, since people would then 
serve me out of fear, when they should be serving me out of love. For 
only a person who loves shall enter the kingdom of heaven. Moreover, I 
would be doing injury to the devil, if I took his lawfully purchased 
thralls from him without good works. I would also do injury to the 
angel in heaven, if the spirit of an unclean person were put on the same 
level as one who is clean and fervently in love. 

Accordingly, no one will enter heaven, except for those who have 
been tried like gold in the fire of purgatory or who have proved 
themselves over time in good works on earth in such away that there is 
no stain in them left to be purged away. If you do not know to whom 



my words ought to be sent, I will tell you. The one who wants to gain 
merit through good works in order to come to the kingdom of heaven or 
who already has merited it by good works in the past is worthy of 
receiving my words. My words are to be disclosed to such as these and 
to enter into them. Those who have a taste for my words and humbly 
await the inscription of their names in the book of life keep my words. 
Those who have no taste for them consider them first and then reject 
and vomit them out immediately." 



An angel's words to the bride about whether the spirit of her thoughts is good or 
bad, and about how there are two spirits, one uncreated and one created, and 

about their characteristics. 

Book 1 - Chapter 54 

An angel spoke to the bride saying: "There are two spirits, one 
uncreated, one created. The uncreated has three characteristics. In the 
first place, he is hot, in the second, sweet, in the third, clean. First, he 
gives offbeat not from created things but from himself, since, together 
with the Father and the Son, he is Creator of all things and almighty. He 
gives offbeat whenever the whole soul burns for the love of God. 
Second, he is sweet, whenever nothing pleases the soul or delights it but 
God and the recollection of his works. Third, he is clean and in him can 
be found no sin, no deformity, no corruption, or mutability. He does not 
give offbeat like material fire or like the visible sun making things 
melt. His heat is rather the internal love and desire of the soul that fills 
her and engrosses her in God. He is sweet to the soul, not in the way 
that choice wine or sensual pleasure or anything in the world is sweet. 

Rather, the sweetness of the spirit is incomparable to every 
temporal sweetness and unimaginable to those who have not tasted it. 
Third, the Spirit is as clean as the rays of the sun in which no blemish 
can be found. The second, created spirit likewise has three 
characteristics. He is burning, bitter, and unclean. First, he burns and 
consumes like fire, inasmuch as he enkindles the soul he possesses with 
the fire of lust and depraved desire, so that the soul can neither think 



nor desire anything other than satisfying this desire, to such an extent 
that her temporal life is sometimes lost along with all honor and 
consolation as a result. 

Second, he is as bitter as bile, inasmuch as he so inflames the soul 
with his lust that future joys seem like nothing to her and eternal goods 
but foolishness. Everything that has to do with God and which the soul 
is bound to do for him turns bitter and is as abominable to her as vomit 
and bile. Third, he is unclean, since he renders the soul so vile and 
prone to sin that she does not blush for any sin, and she would not 
desist from any sin, if she did not have fear being shamed before other 
people more than before God. 

That is why this spirit burns like fire, because he bums for iniquity 
and enkindles others along with itself That is why this spirit is bitter 
indeed, because every good is bitter to him and he wants to make the 
good bitter for others as well as for himself That is why, again, he is 
unclean, because he delights in filth and seeks to make others like 
himself Now you might ask me and say: 'Are you not also a created 
spirit such as that one? Why are you not like that?' I answer you: Of 
course I am created, by that same God who also created the other spirit, 
since there is only one God, Father and Son and Holy Spirit, and these 
are not three gods, but one God. 

Both of us were well made and created for the good, since God has 
created nothing but good. But I am like a star, since I have stood fast in 
the goodness and love of God in which I was created. He is like coal, 
since he has left the love of God. So then, just as a star has brightness 
and splendor and coal has blackness, a good angel, who is like a star, 
has his splendor, that is, the Holy Spirit. For everything he has, he has 
from God, from the Father and Son and Holy Spirit. He grows hot in 
the love of God, he shines in his splendor and clings to him and 
conforms himself to his will without ever wanting anything but what 
God wants. This is why he burns, this is why he is clean. 

The devil is like ugly coal and is uglier than any other creature, 
because, just as he was more beautifiil than the others, he had to be 
made uglier than others, because he opposed his Creator. Just as God's 



angel shines with God's light and burns incessantly in his love, so the 
devil is ever burning in the anguish of his malice. His malice is 
insatiable, just as the grace and goodness of the Holy Spirit is ineffable. 
For there is no one in the world so rooted in the devil that the good 
Spirit does not at times visit and move his heart. Likewise, there is no 
one so good that the devil does not try to touch him with temptation. 
Many good and just people are tempted by the devil with God's 
permission. This is not because of wickedness on their part but for their 
greater glory. 

The Son of God, one in divinity with the Father and the Holy Spirit, 
was tempted in the human nature he had taken. How much more are his 
elect put to the test for their greater reward! Again, many good people 
sometimes fall into sin, and their conscience is darkened through the 
devil's falsehood, but they get back up hardier and stand stronger than 
before through the power of the Holy Spirit. However, there is nobody 
who does not realize this in his conscience, whether the suggestion of 
the devil leads to the deformity of sin or to the good, if he would only 
think about and examine it carefully. And so, bride of my Lord, you do 
not have to be in doubt as to whether the spirit of your thoughts is good 
or bad. 

For your conscience tells you which things to ignore and which to 
choose. What should a person who is full of the devil do, since the good 
spirit cannot enter him inasmuch as he is fiill of evil? He should do 
three things. He should make a plain and complete confession of sins, 
which, even if he cannot be heartily sorry due to his hardened heart, still 
it benefits him inasmuch as, due to his confession, the devil gives him 
some respite and gets out of the good spirit's way. Second, let him be 
humble and resolve to atone for the sins he has committed and do what 
good he can, and then the devil will begin to leave. Third, in order to 
get the good spirit back again, he should beseech God in humble prayer 
and, with true love, be sorry for the sins he has committed , inasmuch as 
love for God kills the devil. 

The devil is so envious and malicious that he would rather die a 
hundred times than see someone do God the least little good out of 
love." Then the Blessed Virgin spoke to the bride, saying: "New bride 



of my Son, get dressed, put on your brooch, that is, my Son's passion!" 
She answered her: "My Lady, put it on me yourself!" And she said: "Of 
course I will. I also want you to know how my Son was disposed and 
why the fathers longed for him so much. He stood, as it were, in 
between two cities. A voice from the first city cried out to him, saying: 
'You, there, standing in between the cities, you are a wise man, for you 
know how to beware of imminent dangers. 

You are also strong enough to endure overhanging evils. You are 
courageous as well, since you fear nothing. We have been longing for 
and awaiting you. Open our gate! Enemies are blocking it so that it 
cannot be opened!' A voice from the second city was heard saying: 
'Kind, strong man, hear our complaint and lament! We sit in darkness 
and suffer unbearable hunger and thirst. Look upon our misery and our 
miserable poverty! We are beaten down like grass cut by a scythe. We 
have withered away from all goodness and all our strength has left us. 
Come to us and save us, for you alone are the one we awaited, we 
hoped for you as our liberator! 

Come and put an end to our poverty, turn our wailing into joy! Be 
you our help and our salvation! Come, most worthy and blessed body, 
which proceeded from the pure Virgin!' My Son heard these two voices 
from the two cities, that is, from heaven and hell. Therefore, in his 
mercy he opened the gates of hell through his bitter passion and the 
spilling of his blood and rescued his friends there. He opened heaven, 
too, and gave joy to the angels by leading into it the friends he had 
rescued from hell. My daughter, think on these things and keep them 
ever before you!" 



About how Christ is likened to a powerful lord who builds a great city and a fine 
palace, which stand for the world and the church, and about how the judges and 
defenders and laborers in the church of God have been turned into a useless bow. 

Book 1 - Chapter 55 

"I am like a powerful lord who built a city and named it after 



himself. In the city he then constructed a palace in which there were 
various small rooms for storing necessities. After having constructed the 
palace and arranging all his affairs, he divided his people into three 
groups, saying: 'I am heading off to remote regions. Stand firm and 
labor bravely for my glory! I have made arrangements for your food 
and needs. You have judges to judge you. You have defenders to defend 
you from your enemies. I have also arranged for laborers to feed you. 
They shall pay me the tenth part of their labor, reserving it for my use 
and in honor of me.' 

However, after some time had gone by, the name of the city was 
forgotten. Then the judges said: 'Our lord has traveled to remote 
regions. Let us judge rightly and do justice so that, when our lord 
returns, we will not stand accused but gain praise and blessing.' Then 
the defenders said: 'Our lord trusts us and has delivered the custody of 
his house to us. Let us therefore abstain from superfluous food and 
drink, so as not to be unfit for battle! Let us abstain from immoderate 
sleep, so as not to be trapped unawares! Let us also be well armed and 
constantly watchful, so as not to be caught off guard by an enemy 
attack! 

The honor of our lord and the safety of his people depend very 
much on us.' Then the laborers said: 'Our lord's glory is great and his 
reward is glorious. Let us therefore labor mightily and let us give to him 
not only a tithe of our labor but let us also offer to him whatever gets 
left over from our living expenses! Our wages will be all the more 
glorious the greater the love he sees in us.' After this, again some time 
went by, and the lord of the city and his palace fell into oblivion. Then 
the judges said to themselves: 'Our lord's delay is long. We do not know 
whether he will return or not. Let us therefore judge as we like and do 
what we please!' 

Next the defenders said: 'We are fools, because we labor and know 
not for what reward. Let us ally ourselves with our enemies instead and 
sleep and drink with them! For it is not our concern whose enemies they 
have been.' After that, the laborers said: 'Why do we save our gold for 
another? We do not know who will get it after us. It is better, then, that 
we use and dispose of it as we like. Let us give tithes to the judges, and. 



having placated them, we can do what we want.' Truly, I am like that 
powerful lord. I built myself a city, that is, the world, and placed a 
palace there, that is, the church. The name given to the world was 
divine wisdom, for the world had this name from the beginning, as it 
was made in divine wisdom. 

This name was venerated by everyone, and God was praised for his 
wisdom and wonderfiilly proclaimed by his creatures. Now the city's 
name has been dishonored and changed, and human wisdom is the new 
name that is used. The judges, who earlier rendered just sentences in the 
fear of the Lord, have now turned to pride and are the downfall of 
simple folk. They long to be eloquent in order to win human praise; 
they speak pleasantly in order to obtain favors. They put up lightly with 
any words in order to be called good and mild; they allow themselves to 
be bribed to hand down unjust sentences. They are wise with respect to 
their own worldly good and their own desires, but they are dumb with 
regard to my praise. They trample simple folk underfoot and make them 
keep quiet. They extend their greed to everyone and make right into 
wrong. This is the wisdom that is loved nowadays, while mine has 
fallen into oblivion. 

The defenders of the church, who are the noblemen and knights, 
see my enemies, the assailers of my church, and they dissimulate. They 
hear their reproaches and do not care. They know and understand the 
deeds of those who assail my commandments and nonetheless bear 
them patiently. They watch them daily perpetrating every kind of mortal 
sin with impunity and feel no compunction but sleep side by side with 
them and have dealings with them, binding themselves by oath to their 
company. The laborers, who represent the entire citizenry, reject my 
commandments and withhold my gifts and my tithes. They bribe their 
judges and show them reverence so as to gain their goodwill and favor. 
I dare say indeed that the sword of fear for me and for my church on 
earth has been cast aside, and that a sack of money has been accepted in 
exchange for it." 



Words in which God explains the immediately preceding chapter, and about the 



sentence handed down against such people, and about how God for a while puts 
up with the wicked for the sake of the good. 

Book 1 - Chapter 56 

"I told you before that the sword of the church had been cast aside 
and a sack of money was accepted in exchange. This sack is open at one 
end. At the other end it is so deep that whatever goes in never reaches 
the bottom and so the sack never gets filled. This sack represents greed. 
This has exceeded all bounds and measure and has grown so strong that 
the Lord is scorned and nothing is desired but money and selfishness. 
However, I am like a lord who is both father and judge. When his son 
comes to court, the bystanders say: 'Lord, proceed quickly and render 
your verdict!' 

The Lord answers them: 'Wait a little until tomorrow, because 
maybe my son will reform himself in the meantime.' When the 
following day comes, the people say to him: 'Proceed and render your 
verdict, sir! How long are you going to drag out the sentencing and not 
sentence the guilty?' The lord answers: 'Wait a little longer, to see if my 
son reforms himself! And then, if he does not repent, I will do what is 
just.' In this way I patiently bear with people until the last moment, 
since I am both father and judge. However, because my sentence is 
incommutable, despite its being a long time in the making, I will either 
punish sinners who do not reform themselves or show them mercy if 
they convert. 

I told you before that I divided the people into three groups: judges, 
defenders and laborers. What do the judges symbolize if not the priests 
who have turned divine wisdom into corrupt and empty wisdom? Like 
learned clerks who take a great many words and recompose them into a 
few - and those few words say the same thing as the many did - so, too, 
present-day clerics have taken my ten commandments and recomposed 
them into a single phrase. And what is this single phrase? 'Put out your 
hand and give us some money!' This is their wisdom: to speak 
handsomely and to act badly, to pretend they are mine and to act 
iniquitously against me. 



In exchange for bribes, they cheerfully put up with sinners in their 
sins and cause the downfall of simple folk through their example. In 
addition, they hate those people who follow my ways. Second, the 
defenders of the church, the knights, are disloyal. They have broken 
their promise and their oath and willingly tolerate those who sin against 
the faith and law of my Holy Church. Third, the laborers, or the 
citizenry, are like untamed bulls, because they do three things. They 
stamp the ground with their feet; second, they fill themselves to satiety; 
third, they satisfy their own wishes according to their own desire. The 
citizenry passionately craves temporal goods now. It sates itself in 
immoderate gluttony and worldly vanity. It satisfies its carnal delight in 
an irrational manner. 

But although my enemies are many, I have still many friends in 
their midst, albeit hidden. It was said to Elijah who thought none of my 
friends was left but himself: 'T have seven thousand men that have not 
bowed their knees to Baal." In the same way, although the enemies are 
many, I still have friends hidden among them who weep daily because 
my enemies have prevailed and because my name is despised. Like a 
good and charitable king who knows the evil deeds of the city but 
patiently endures its inhabitants and sends letters to his friends making 
them aware of their danger, so too, for the sake of their prayers, I send 
my words to my friends. 

These are not so obscure as those in the Apocalypse that I revealed 
to John beneath a veil of obscurity in order that they might in their time 
be explained by my spirit whenever it should please me. Nor are they so 
hidden that they cannot be uttered - as when Paul saw some of my 
mysteries that he was not allowed to talk about - but they are so patent 
that everyone, both small and great, can understand them, so easy that 
anyone who wants to can grasp them. 

Therefore, let my friends see to it that my words reach my enemies, 
so that perhaps they may be converted, and let their danger and 
judgment be made known to them, in order that they may feel sorrow 
for their deeds! Otherwise the city will be judged and, as with a wall 
that is torn down without leaving stone upon stone or even two stones 
joined to each other in the foundation, so shall it be for the city, that is. 



for the world. The judges will surely burn in the hottest of fires. There 
is no fire hotter than one fed with fat. These judges were fat, since they 
had more occasions of satisfying their selfishness than others, surpassed 
others in honor and worldly plenty, and abounded more than others in 
malice and iniquity. 

Therefore, they will fiy in the hottest pan. The defenders will be 
hanged on the highest gibbet. A gibbet consists of two vertical pieces of 
wood with a third placed on top as a crossbeam. This gibbet with two 
wooden posts represents their cruel punishment, which is, so to speak, 
made from two pieces of wood. The first piece means that they did not 
hope for my eternal reward nor worked to earn it with their deeds. The 
second piece of wood means that they did not trust in my power and 
goodness, thinking either I was not able to do all things or did not want 
to provide for them sufficiently. The wooden crossbeam means their 
warped conscience - warped, because they well understood what they 
were doing but did evil and felt no shame about going against their 
conscience. The rope of the gibbet means everlasting fire that can 
neither be put out by water nor cut by scissors nor broken and 
terminated by old age. 

On this gibbet of cruel punishment and inextinguishable fire, they 
will hang in shame like traitors. They will feel distress, because they 
were disloyal. They will hear taunts, because my words were 
displeasing to them. Cries of woe will be in their throats, because their 
own praise and glory delighted them. Living crows, that is, devils who 
never get their fill, will wound them on this gibbet, but, although they 
get wounded, they will never be consumed: they will live in torment 
without end and their tormentors will live without end. They will have 
unending grief and unmitigated wretchedness. It would have been better 
for them had they never been born, had their life not been prolonged! 
The laborers' sentence will be the same as for bulls. Bulls have a very 
thick hide and flesh. Therefore, their sentence is sharp steel. This sharp 
steel means the death of hell that will torment those who have scorned 
me and loved their selfish will rather than my commandment. 

The letter, that is, my words, has thus been written. May my friends 
work to make it reach my enemies wisely and discreetly, in the hope 



that they listen and repent. If, having heard my words, some should say: 
"Let us wait a little while, the time is not yet coming, it is not yet his 
time." then, by my divine nature, which cast out Adam from paradise 
and sent the ten plagues to Pharaoh, I swear that I will come to them 
sooner than they think. By my human nature, which I assumed without 
sin from the Virgin unto the salvation of men and in which I suffered 
affliction in my heart, experiencing pain in my body and death for the 
life of men, and in which I rose again and ascended and am seated at the 
right hand of the Father, true God and man in one person, I swear that I 
will carry out my words. 

By my Spirit, which descended on the apostles on the day of 
Pentecost and so inflamed them that they spoke in the tongues of all 
peoples, I swear that, unless they mend their ways and return to me like 
weak servants, I will take vengeance on them in my wrath. Then they 
will grieve in body and soul. They will grieve that they came alive into 
the world and lived in the world. They will grieve that the pleasure they 
had was small and now is meaningless, but that their torture will be 
forever. Then they will realize what they now refuse to believe, namely, 
that my words were words of love. Then they will understand that I 
admonished them like a father, but that they did not want to listen to 
me. Truly, if they do not believe in the words of goodwill, they will 
have to believe in the deeds to come." 



The Lord's words to the bride about how he is loathsome and despicable 

nourishment in the souls of Christians while the world is delightful and beloved to 

them, and about the terrible sentence passed on such people. 

Book 1 - Chapter 57 

The Son spoke to the bride: "Christians are now treating me the 
way the Jews treated me. The Jews threw me out of the temple and 
were entirely intent on murdering me, but, because my hour had not yet 
come, I escaped from their hands. Christians treat me like that now. 
They throw me out of their temple, I mean, out of their soul, which 
should be my temple, and would soon kill me if they could. In their 



mouths I am like rotten and stinking meat, and they think I am telling 
lies, and they do not care about me at all. They turn their backs on me, 
but I will turn my face from them, since there is nothing but greed in 
their mouths and only bestial lust in their flesh. Only conceit delights 
their eyes, only worldly pleasure delights their eyes. My passion and 
my love are loathsome to them and my life burdensome. 

Hence I will act as the animal that had many dens: when hunters 
chased it into one den, it escaped into another. I will do this, because I 
am being chased by Christians with their bad works and cast out of the 
den of their hearts. I will therefore go into pagans in whose mouths I am 
now bitter and insipid, but I will become sweeter than honey in their 
mouths. However, I am still so merciful that I will joyfully welcome 
anyone who asks for my pardon and says: 'Lord, I know that I have 
sinned gravely and I freely want to improve my life through your grace. 
Have mercy on me for the sake of your bitter passion!' However, to 
those who persist in evil I shall come like a giant that has three 
characteristics: he is fearsome, strong, and harsh. I will come striking 
such fear into Christians that they will not dare to lift the least little 
finger against me. I will also come in such strength that they will be like 
a midge before me. Third, I will come in such harshness that they will 
feel grief in the present and will grieve without end." 



The Mother's words to the bride and the sweet words of the Mother and the Son to 
each other, and about how Christ is bitter, bitterer, most bitter for the wicked, but 

sweet, sweeter, most sweet for the good. 

Book 1 - Chapter 58 

The Mother said to the bride: "Consider, young bride, the passion 
of my Son. His passion surpassed in bitterness the passion of all the 
saints. Just as a mother would be most bitterly distraught if she were to 
see her son being cut in pieces alive, so, too, I was distraught at the 
passion of my Son when I saw the harshness of it all." Then she said to 
her Son: "Blessed are you, my Son, for you are holy, as it is sung: 'Holy, 
holy, holy. Lord God Sabaoth.' Blessed are you, for you are sweet. 



sweeter, and most sweet! You were holy before the incarnation, holy in 
the womb, holy after the incarnation. You were sweet before the 
creation of the world, sweeter than the angels, most sweet to me in your 
incarnation." 

The Son answered: "Blessed are you. Mother, above all the angels! 
Just as I was most sweet for you, as you were saying now, so am I 
bitter, bitterer, most bitter for the wicked. I am bitter for those who say I 
created many things without a cause, who blaspheme and say that I 
created people for death and not for life. What a miserable and 
senseless idea! Did I, who am most just and virtuous, create the angels 
without a reason? Would I have endowed human nature with such 
goodness had I created it for damnation? By no means! 

I made all things well and out of my love gave every good to 
mankind. However, mankind turns all good things into evil for itself It 
is not that I made anything evil, but they do, by directing their will 
elsewhere than they otherwise should according to divine law. That is 
what is evil. I am bitterer for those who say I gave them a free will to 
sin but not to do good, who say I am unjust because I condemn some 
people while justifying others, who blame me for their own wickedness 
because I take my grace away from them. 

I am most bitter for those who say my law and commandments are 
too difficult and that no one is able to carry them out, who say my 
passion is worthless for them, which is why they count it for nothing. 
Therefore, I swear on my life, as once I swore by the prophets, that I 
shall plead my case before the angels and all my saints. Those for 
whom I am bitter shall prove to themselves that I created all things 
rationally and well and for the usefulness and instruction of mankind, 
and that not the least little worm exists without a cause. Those who find 
me bitterer shall prove to themselves that I wisely gave the human 
person a free will with respect to the good. They will also discover that 
I am just, giving the eternal kingdom to good people but punishment to 
the wicked. 

It would not be fitting for the devil, whom I created good but who 
fell through his own malice, to keep company with the good. The 



wicked will also find out that it is not my fault that they are wicked but 
their own. Indeed, if it were possible, I would gladly take on the same 
punishment for each and every person that once I accepted on the cross 
for all persons, so that they might return to their promised inheritance. 

But humankind is forever opposing their will to mine. I gave them 
liberty in order to serve me, if they would, and so that they might gain 
an eternal reward. But if they did not want to, they were to share in the 
punishment of the devil due to whose malice and its consequences hell 
was justly created. Because I am full of charity, I did not want humanity 
to serve me out of fear or be compelled to do so like an irrational 
animal but out of love for God, because no one who serves me 
unwillingly or out of the fear of punishment can see my face. 

Those for whom I am most bitter will realize in their consciences 
that my law was gentle and my yoke easy. They will be inconsolably 
sad that they spurned my law and instead loved the world, whose yoke 
is heavier and far more difficult than mine." Then his Mother answered: 
"Blessed are you, my Son, my God and my Lord! Since you were my 
sweet delight, I pray that others may be made partakers in its 
sweetness." The Son answered: "Blessed are you, my dearest Mother! 
Your words are sweet and fiill of love. Therefore, it will go well for 
anyone who receives your sweetness into his mouth and keeps it 
perfectly. But anyone who receives it and rejects it will be punished all 
the more bitterly." Then the Virgin responded: "Blessed be you, my 
Son, for all your love!" 



Christ's words, in the bride's presence, containing similes in which Christ is 

compared to a peasant, good priests to a good shepherd, bad priests to a bad 

shepherd, and good Christians to a wife. These similes are helpful in many ways. 

Book 1 - Chapter 59 

"I am he who has never uttered a falsehood. The world takes me for 
a peasant whose very name seems contemptible. My words are held to 
be foolish and my house is considered a lowly shanty. Now, this peasant 



had a wife who wanted nothing but what he wanted, who possessed 
everything in common with her husband and accepted him as her 
master, obeying him in everything as her master. This peasant also had a 
lot of sheep, and he hired a shepherd to watch over them for five gold 
pieces and for the provision of his daily needs. This was a good 
shepherd who made a right use of the gold and the food as his needs 
required. As time went by, this shepherd was succeeded by another 
shepherd, an inferior one, who used the gold to buy himself a wife and 
gave her his food, constantly taking his rest with her and not caring 
about the wretched sheep that were being chased and scattered about by 
ferocious beasts. When the peasant saw his sheep scattered, he cried out 
saying: 

'My shepherd is unfaithfiil to me. My sheep have been scattered 
and some of them have been devoured fleece and all by ferocious 
beasts, while others have died but their bodies have been left uneaten.' 
Then his wife said to her husband the peasant: 'My lord, it is certain that 
we will not get back the bodies that have been devoured. But, let us 
carry home and make use of those bodies that remain intact, although 
there is no breath in them. We will not be able to bear it, if we are to be 
left with nothing.' Her husband answered her: 'What shall we do? Since 
the animals had venom in their teeth, the flesh of the sheep has become 
infected with deadly venom, the hide is mined, the wool is all matted.' 
His wife answered: 'If everything has been wasted and everything gone, 
what, then, shall we live on?' Her husband answered: 

'I see there are some sheep still alive in three places. Some of them 
resemble the dead sheep and dare not breathe out of fright. Others are 
lying deep in mud and cannot manage to raise themselves up. Still 
others are in hiding places and dare not come out. Come, wife, let us lift 
up the sheep that are trying to stand up but cannot do so without help, 
and let us make use of them!' Behold, I the Lord am that peasant. Men 
think of me as of an ass of a donkey raised in its stall according to its 
nature and habits. My name is the mind of Holy Church. She is thought 
of as contemptible, inasmuch as the sacraments of the church, baptism, 
anointing, unction, penance, and matrimony, are, as it were, received 
with derision and administered to others with greed. 



My words are held to be foolish, inasmuch as the words of my 
mouth, which I spoke in parables, have been converted from spiritual 
understanding to entertainment for the senses. My house is looked on as 
contemptible, inasmuch as the things of earth are loved rather than the 
things of heaven. The first shepherd I had symbolizes my friends, that 
is, the priests I used to have in the holy church, for by 'one' I mean 
many. I entrusted them with my sheep, that is, with my most venerable 
body for them to consecrate, and with the souls of my chosen ones for 
them to govern and defend. I also gave them five good things, more 
precious than gold, namely, an understanding insight about all abstruse 
matters in order for them to distinguish between good and evil, between 
truth and falsehood. 

Second, I gave them insight and wisdom in spiritual matters; this 
has now been forgotten and human wisdom is loved instead. Third, I 
gave them chastity; fourth, temperance and abstinence in all things for 
self-control over their body; fifth, steadfastness in good habits, words, 
and deeds. After this first shepherd, I mean, after these friends of mine 
who used to be in my church in former times, other wicked shepherds 
now entered. They bought a wife for themselves in exchange for the 
gold, that is, in exchange for chastity and for those five good things 
they took to themselves the body of a woman, that is, incontinence. My 
spirit has therefore departed from them. 

When they are entirely intent on sinning and on satisfying their 
wife, that is, their lust, according to their good pleasure, my spirit is 
absent from them, since they do not care about the loss of the sheep, so 
long as they can follow their self-will. The sheep that were completely 
devoured represent those whose souls are in hell and whose bodies are 
buried in tombs and who await the resurrection of eternal damnation. 
The sheep whose bodies remain but whose spirit has been taken away 
stand for those people who neither love nor fear me nor feel any 
devotion or care toward me. 

My spirit is far from them, since the venomous teeth of the beasts 
have envenomed their flesh; in other words, their thoughts and spirit, as 
symbolized by the sheep's innards and flesh, are in every way as 
disgusting to me and as repulsive a repast as is poisoned meat. Their 



hide, that is, their body, is barren of any goodness and charity and unfit 
for service in my king dom. Instead, it will be delivered to the 
everlasting fire of hell after the judgment. Their wool, that is, their 
deeds, are so totally useless that there is nothing in them that might earn 
them my love and grace. 

What, then, o wife of mine, that is, o good Christians, whom the 
wife symbolizes, what can we do? I see there are sheep still alive in 
three places. Some of them resemble the dead sheep and dare not 
breathe out of fright. These are those gentiles who would be glad to 
have the true faith, if only they knew it. However, they dare not breathe, 
that is, they do not dare to lose the faith they have and they do not dare 
to accept the true faith. The second group of sheep is those standing in 
hiding places, who dare not come out. These are the Jews who, so to 
speak, are behind a veil. They would gladly come out, if they knew for 
certain that I had been born. They hide themselves beneath a veil, 
inasmuch as their hope for salvation is in the figures and signs that used 
to symbolize me in the Law but which have been truly fulfilled in me. 
Because of their empty hope they are afraid to come out to the right 
faith. In the third place, the sheep standing in the mud are Christians in 
the state of mortal sin. Because they fear punishment they would gladly 
get back up, but they are unable to do so due to their grave sins and 
because they lack charity. 

Therefore, o my wife, o my good Christians, help me! Just as 
woman and man are considered to be one flesh and one limb, so the 
Christian is my limb and I am his, since I am in him and he is in me. So 
then, my wife, my good Christians, run with me to the sheep that still 
have some breath left and let us lift them up and revive them! Have 
compassion on me, because I bought my sheep very dearly! Let us carry 
them together! You hold the back while I hold the head! I rejoice to 
carry them in my arms. Once I carried them all on my back when my 
back was all wounded and fastened to the cross. 

O my friends, I love these sheep so tenderly that, if it were possible 
to suffer such a death for any one sheep individually as once I suffered 
on the cross for all of them, I would rather redeem them in this way 
than lose them. Hence, with all my heart, I cry out to my friends not to 



be sparing of toil or goods for my sake. If I was not spared reproaches 
while I was in the world, then they should not spare themselves in 
speaking the truth about me. I did not blush to die a contemptible death 
for them, but stood there just as I had been born, naked before the eyes 
of my enemies. I was struck in the teeth with their fists; I was dragged 
by the hair with their fingers; I was scourged by their scourges; I was 
fastened to the wood with their tools, and hung on the cross together 
with thieves and robbers. 

Wherefore, my friends, do not spare your toil for me who endured 
these things out of love for you! Toil manfully and bring help to all my 
needy sheep! Upon my human nature, which is in the Father as the 
Father is in me, and upon my divine nature, which is in my Spirit as the 
Spirit is in it and as the same Spirit is in me and I in him, these three 
being one God in three Persons, I swear that I shall go out to meet those 
toiling to carry my sheep with me and help them as they go along. And I 
shall give them a precious reward: myself, unto their everlasting joy." 



The Son's words to the bride about three kinds of Christians, symbolized by the 

Jews living in Egypt, and about how these revelations were given to the bride in 

order to be transmitted and published and preached to ignorant persons by the 

friends of God. 

Book 1 - Chapter 60 

The Son spoke to the bride, saying: 'T am the God of Israel, the one 
who spoke with Moses. When he was sent to my people, Moses asked 
for a sign, saying, 'The people will not believe me otherwise.' If the 
people to whom Moses was sent belonged to the Lord, why did he lack 
confidence? You should know that there were three kinds of people 
among the Jews. Some of them believed in God and Moses. Others 
believed in God but lacked confidence in Moses, wondering if, perhaps, 
he was presuming to say and do these things out of his own invention 
and presumption. The third kind were those who neither believed in 
God nor in Moses. 



Likewise, there are now three kinds of people among Christians as 
symbolized by the Hebrews. There are some who really believe in God 
and in my words. There are others who believe in God but lack 
confidence in my words, because they do not know how to distinguish 
between a good and a bad spirit. The third are those who neither believe 
in me nor in you to whom I have spoken my words. But, as I said, 
although some of the Hebrews lacked confidence in Moses, 
nevertheless they all crossed the Red Sea with him into the desert where 
the ones who were lacking in confidence worshipped idols and 
provoked God to anger, which is why they also met their end in a 
miserable death, although only those who had bad faith did so. 

For this reason, since the human spirit is slow to believe, my friend 
must transmit my words to those who have faith in him. Afterward they 
will spread them to others who do not know how to distinguish a good 
from a bad spirit. If the hearers ask them for a sign, let them show those 
people a staff, just as Moses did, I mean, have them explain my words 
to them. The staff of Moses was straight and, due to its transformation 
into a snake, frightening as well. In the same way my words are straight 
and no falsehood is found in them. They are frightening, for they tell a 
true judgment. Let them explain and declare that, by the words and 
sound of a single mouth, the devil withdrew from God's creature - that 
same devil who could move mountains, were he not restrained by my 
power. 

What kind of power belonged to him with God's permission when 
he was made to flee at the sound of a single word? Accordingly, in the 
same way as those Hebrews who neither believed in God nor in Moses 
yet left Egypt for the promised land, being, as it were, forced along 
together with the others, so too, many Christians will now go out 
unwillingly together with my chosen ones, not trusting in my power to 
save them. They do not believe in my words by any means; they have 
only a false hope in my power. Nevertheless, my words shall be 
fulfilled without their willing it, and they shall, as it were, be forced 
along to perfection until they get to where it suits me." 



The Son 's instruction to the bride about the devil; the Son 's answer to the bride 



about why he does not remove evildoers before they fall into sin; and about how 
the kingdom of heaven is given to baptized persons who die before reaching the 

age of discretion. 

Book 2 - Chapter 1 

The Son spoke to the bride, saying: "When the devil tempts you, 
tell him these three things: 'The words of God cannot be anything but 
true.' Second: 'Nothing is impossible for God, because he can do all 
things.' Third: 'You, devil, could not give me so great a fervor of love as 
that which God gives me.' " Again the Lord spoke to the bride, saying: 
"I look at people in three ways: first, their outer body and what 
condition it is in; second, their inner conscience, what it tends toward 
and in what way; third, their heart and what it desires. Like a bird that 
sees a fish in the sea and assesses the depth of the water and also takes 
note of storm winds, I, too, know and assess the ways of each person 
and take note of what is due to each, for I am keener of sight and can 
assess the human situation better than a person knows his own self 

Therefore, because I see and know all things, you might ask me 
why I do not take evildoers away before they fall into the depths of sin. 
I myself asked the question and I myself will answer it for you: I am the 
Creator of all things, and all things are foreknown to me. I know and 
see all that has been and all that will be. But, although I know and can 
do all things, still, for reasons of justice, I no more interfere with the 
natural constitution of the body than I do with the inclination of the 
soul. Each human being continues in existence according to the natural 
constitution of the body such as it is and was from all eternity in my 
foreknowledge. The fact that one person has a longer life and another a 
shorter has to do with natural strength or weakness and is related to a 
person's physical constitution. It is not due to my foreknowledge that 
one person loses his sight or another becomes lame or something like 
that, since my foreknowledge of all things is such that no one is the 
worse for it, nor is it harmful to anyone. 

Moreover, these things do not occur because of the course and 
position of the heavenly elements, but due to some hidden principle of 
justice in the constitution and conservation of nature. For sin and 



natural disorder bring about the deformity of the body in many ways. 
This does not happen because I will it directly, but because I permit it to 
happen for the sake of justice. Even though I can do all things, still I do 
not obstruct justice. Accordingly, the length or brevity of a person's life 
is related to the weakness or strength of his physical constitution such 
as it was in my foreknowledge that no one can contravene. 

You can understand this by way of a simile. Imagine that there were 
two roads with one road leading up to them. There were a great many 
graves in both roads, crossing and overlapping one another. The end of 
one of the two roads dropped directly downward; the end of the other 
tended upward. At the crossroads was written: 'Whoever travels this 
road begins it in physical pleasure and delight and ends it in great 
wretchedness and shame. Whoever takes the other road begins it in 
moderate and endurable exertion but reaches the end in great joy and 
consolation.' A person walking along on the single road was completely 
blind. However, when he reached the crossroads, his eyes were opened, 
and he saw what was written about how the two roads ended. 

While he was studying the sign and thinking it over to himself, 
there suddenly appeared next to him two men who were entrusted with 
guarding the two roads. As they observed the wayfarer at the 
crossroads, they said to each other: 'Let us carefiilly observe which road 
he chooses to take and then he will belong to that one of us whose road 
he selects.' The wayfarer, however, was considering to himself the ends 
and advantages of each road. He made the prudent decision of selecting 
the road whose beginning involved some pain but had joy at the end, 
rather than the road that began in joy but ended in pain. He decided that 
it was more sensible and endurable to get tired from a little exertion at 
the start but rest in safety at the end. 

Do you understand what all this means? I shall tell you. These two 
roads are the good and the evil within human reach. It lies within a 
person's power and free will to choose whatever he or she likes upon 
reaching the age of discretion. A single road leads up to the two roads of 
the choice between good and evil; in other words, the time of childhood 
leads up to the age of discretion. The man walking on this first road is 
like a blind man because he is, as it were, blind from his childhood up 



until he reaches the age of discretion, not knowing how to distinguish 
between good and evil, between sin and virtue, between what is 
commanded and what is forbidden. 

The man walking on this first road, that is, in the age of boyhood, is 
like a blind man. However, when he reaches the crossroads, that is, the 
age of discretion, the eyes of his understanding are opened. He then 
knows how to decide whether it is better to experience a little pain but 
eternal joy or a little joy and eternal pain. Whichever road he chooses, 
he will not lack those who carefully count his steps. There are many 
graves on these roads, one after the other, one over against the other, 
because, both in youth and in old age, one person may die earlier, 
another later, one in youth, another in old age. The end of this life is 
fittingly symbolized by graves: it will come to everyone, one in this 
way, another in that, according to each one's natural constitution and 
exactly as I have foreknown it. 

If I took anyone away against the body's natural constitution, the 
devil would have grounds of accusation against me. Accordingly, in 
order that the devil might not find anything in me that goes against 
justice in the least, I no more interfere with the natural constitution of 
the body than I do with the constitution of the soul. But consider my 
goodness and mercy! For, as the teacher says, I give virtue to those who 
do not have any virtue. By reason of my great love I give the kingdom 
of heaven to all of the baptized who die before reaching the age of 
discretion. As it is written: It has pleased my Father to give the kingdom 
of heaven to such as these. By reason of my tender love, I even show 
mercy to the infants of pagans. 

If any of them die before reaching the age of discretion, given that 
they cannot come to know me face to face, they go instead to a place 
that it is not permitted for you to know but where they will live without 
suffering. Those who have advanced from the one road reach those two 
roads, that is, the age of discretion between good and evil. It is then in 
their power to choose what pleases them most. Their reward will follow 
the inclination of their will, since by that time they know how to read 
the sign written at the crossroads telling them that it is better to 
experience a little pain at the start and joy ready and waiting for them 



than experience joy at the start and pain at the end. Sometimes it does 
happen that people are taken away earlier than their natural physical 
constitution would normally allow, for example, through homicide, 
drunkenness, and things of that kind. 

This is because the devil's wickedness is such that the sinner in this 
case would receive an extremely long-lasting punishment if he were to 
continue in the world for any great length of time. Therefore, some 
people are taken away earlier than their natural physical condition 
would allow due to the demands of justice and because of their sins. 
Their removal has been foreknown to me from all eternity, and it is 
impossible for anyone to contravene my foreknowledge. Sometimes 
good people are also taken away earlier than their natural physical 
constitution would allow. Because of the great love I have toward them, 
and because of their burning love and their efforts to discipline the body 
for my sake, justice sometimes requires that they be taken away, as 
foreknown to me from all eternity. Thus, I no more interfere with the 
natural constitution of the body than I do with the constitution of the 
soul." 



The Son 's indictment of a certain soul who was to be condemned in the presence 

of the bride, and Christ's answer to the devil about why he permitted this soul and 

permits other evildoers to touch and take or receive his own true body. 

Book 2 - Chapter 2 

God appeared angry and said: "This work of my hands, whom I 
destined for great glory, holds me in much contempt. This soul, to 
whom I offered all my loving care, did three things to me: He averted 
his eyes from me and turned them toward the enemy. He fixed his will 
on the world. He put his confidence in himself, because he was free to 
sin against me. For this reason, because he did not bother to have any 
regard for me, I brought my sudden justice upon him. Because he had 
fixed his will against me and put false confidence in himself, I took 
away from him the object of his desire." Then a devil cried out, saying: 
"Judge, this soul is mine." The Judge answered: "What grounds do you 



bring against him?" He answered: "My accusation is the statement in 
your own indictment that he despised you, his Creator, and because of 
that his soul has become my handmaid. 

Besides, since he was suddenly taken away, how could he suddenly 
begin to please you? For, when he was of sound body and living in the 
world, he did not serve you with a sincere heart, since he loved created 
things more fervently, nor did he bear illness patiently or reflect on your 
works as he ought to have. In the end he was not burning with the fire 
of charity. He is mine because you have taken him away suddenly." 

The Judge answered: "A sudden end does not condemn a soul, 
unless there is inconsistency in her actions. A person's will is not 
condemned forever without careful deliberation." Then the Mother of 
God came and said: "My Son, if a lazy servant has a friend who is on 
intimate terms with his master, should not his intimate friend come to 
his aid? Should he not be saved, if he asks for it, for the sake of the 
other?" The Judge answered: "Every act of justice should be 
accompanied by mercy and wisdom - mercy with respect to remitting 
severity, wisdom to ensure that equity is maintained. But if the 
transgression is of such a kind as not to deserve remission, the sentence 
can still be mitigated for the sake of friendship with out infringing 
justice. Then his Mother said: "My blessed Son, this soul had me 
constantly in mind and showed me reverence and was often moved to 
celebrate the great solemnity for my sake, even though he was cold 
toward you. So, have mercy on him!" 

The Son answered: "Blessed Mother, you know and see all things 
in me. Even though this soul kept you in mind, he did so more for the 
sake of his temporary than his spiritual welfare. He did not treat my 
most pure body as he should have. His foul mouth kept him from 
enjoying my charity. Worldly love and dissolution hid my suffering 
from him. His taking my pardon too much for granted and not thinking 
about his end accelerated his death. Although he received me 
continuously, it did not improve him much, because he did not prepare 
himself properly. A person who wishes to receive his noble Lord and 
guest should not only get the guest room ready but also all the utensils. 
This man did not do so, since, although he cleaned the house, he did not 



sweep it reverently with care. He did not strew the floor with the 
flowers of his virtues or fill the utensils of his limbs with abstinence. 
Therefore, you see well enough that what must be done to him is what 
he deserves. 

Although I may be invulnerable and beyond comprehension and am 
everywhere by reason of my divinity, my delight is in the pure, even if I 
enter the good and the damned alike. The good receive my body, which 
was crucified and ascended into heaven, which was prefigured by the 
manna and by the widow's flour. The wicked do so likewise, but, 
whereas for the good it leads to greater strength and consolation, for the 
wicked it leads to an even more just condemnation, inasmuch as they, in 
their unworthiness, are not afraid to approach so worthy a sacrament." 
The devil answered: "If he approached you unworthily and his sentence 
was made stricter because of this, why did you permit him to approach 
you and touch you despite his unworthiness?" 

The Judge answered: "You are not asking this out of love, since you 
have none, but my power compels you to ask it for the sake of this bride 
of mine who is listening. In the same way in which both the good and 
bad handled me in my human nature in order to prove the reality of my 
human nature as well as my patient humility, so too good and wicked 
alike eat me at the altar - the good unto their greater perfection, the bad 
in order that they may not believe themselves to be already damned and 
so that, having received my body, they might be converted, provided 
they decide to reform their intention. What greater love can I show 
them than that I, the most pure, will enter even the impurest of vessels 
(although like the material sun I cannot be defiled by anything)? You 
and your comrades despise this love, for you have hardened yourselves 
against love." 

Then the Mother spoke again: "My good Son, whenever he 
approached you, he was still reverent toward you, though not as he 
should have been. He also repents of having offended you, though not 
perfectly. My Son, for my sake, consider this to his advantage." The 
Son answered: "As the prophet said, I am the true sun, although I am far 
better than the material sun. The material sun does not penetrate 
mountains or minds, but I can do both. 



A mountain can stand in the way of the material sun with the result 
that the sunlight does not reach the land nearby, but what can stand in 
my way except the sinfulness that prevents this soul from being affected 
by my love? Even if a part of the mountain were removed, the 
neighboring land would still not receive the warmth of the sun. And if I 
were to enter into one part of a pure mind, what consolation would it be 
to me if I could smell a stench from another part? Therefore, one should 
get rid of everything that is dirty, and then sweet enjoyment will follow 
upon beautiful cleanliness." His Mother answered: "May your will be 
done with all mercy!" 

EXPLANATION 

This was a priest who had often received warnings regarding his 
incontinent behavior and who did not want to listen to reason. One day 
when he went out to the meadow to groom his horse, there came 
thunder and lightning that struck and killed him. His whole body was 
left unscathed except for his private parts, which could be seen to be 
completely burned. Then the Spirit of God said: "Daughter, those who 
get themselves entangled in such wretched pleasures deserve to suffer 
in their souls what this man suffered in his body." 



Words of amazement from the Mother of God to the bride, and about five houses 

in the world whose inhabitants represent five states of people, namely unfaithful 

Christians, obstinate Jews and pagans separately, Jews and Pagans together, and 

the friends of God. This chapter contains many useful remarks. 

Book 2 - Chapter 3 

Mary said: "It is a terrible thing that the Lord of all things and the 
King of glory is despised. He was like a pilgrim on earth, wandering 
from place to place, knocking on many doors, like a wayfarer seeking 
welcome. The world was like an estate that had five houses. When my 
Son came dressed as a pilgrim to the first house, he knocked on the 
door and said: Triend, open up and let me enter to rest and stay with 



you, so that the wild animals do not harm me, so that storm- showers 
and rain may not fall upon me! Give me some of your clothes to warm 
me from the cold, to cover me in my nakedness! Give me some of your 
food to refresh me in my hunger and something to drink to revive me. 
You will receive a reward from your God!' 

The person inside answered: 'You are far too impatient, so you are 
unable to live with us peaceably. You are far too tall. For that reason we 
are unable to clothe you. You are far too greedy and gluttonous, so we 
are unable to satisfy you, for there is no end to your greedy appetite.' 
Christ the pilgrim responded from outside: 'Friend, let me in cheerfully 
and voluntarily. I do not need much room. Give me some of your 
clothes, since there are no clothes in your house so small that they will 
not be able to offer me at least some warmth! Give me some of your 
food, since even a tiny morsel can satisfy me and a mere drop of water 
will refresh and strengthen me.' The person inside replied: 'We know 
you well enough. 

You are humble in speech but importunate in your requests. You 
seem easily contented but are in fact insatiable when it comes to having 
your fill. You are far too cold and hard to clothe. Go away, I will not 
take you in!' Then he came to the second house and said: 'Friend, open 
up and look at me! I will give you what you need. I will defend you 
from your enemies.' The person inside answered: 'My eyes are weak. It 
would hurt them to look at you. I have plenfy of everything and I have 
no need of anything of yours. I am strong and powerful. Who can harm 
me?' Coming, then, to the third house, he said: 'Friend, lend me your 
ears and hear me! Stretch forth your hands and take hold of me! Open 
your mouth and taste me!' 

The inhabitant of the house answered: 'Shout louder so I can hear 
you better! If you are nice, I will draw you to myself If you are 
pleasant, I will you let in.' Then he went to the fourth house whose door 
was about half-open. He said: 'Friend, if you were to consider that your 
time has been uselessly spent, you would take me in. If you were to 
understand and to listen to what I have done for you, you would have 
compassion on me. If you paid heed to how much you have offended 
me, you would sigh and beg for forgiveness.' The man answered: 'We 



are nearly dead from waiting and longing for you. Have compassion on 
our wretchedness and we will be most ready to give ourselves to you. 
Behold our misery and look on the anguish of our body, and we will be 
ready for your every wish.' Then he came to the fifth house, which was 
completely open. He said: 'Friend, I would gladly enter here, but know 
that I seek a softer resting-place than that provided by a feather-bed, a 
greater warmth than can be had from wool, a fresher food than fresh 
animal meat can offer.' 

Those who were inside answered: 'We have hammers lying here at 
our feet. We will gladly use them to shatter our feet and legs, and we 
will give you the marrow flowing from them to be your resting-place. 
We will gladly open up our inmost parts and entrails for you. Come 
right in! There is nothing softer than our marrow for you to rest upon, 
and nothing better than our inmost parts to warm you. Our heart is 
fresher than the fresh meat of animals. We shall be happy to cut it up for 
your food. Just come in! For you are sweet to taste and wonderfiil to 
enjoy!' The inhabitants of these five houses represent five different 
states of people in the world. The first are the unfaithful Christians who 
call my Son's sentences unjust, his promises false, and his 
commandments unbearable. 

These are the ones who in their thoughts and in their minds and in 
their blasphemy say to my Son's preachers: 'Almighty he may well be, 
but he is far away and cannot be reached. He is high and wide and 
cannot be clothed. He is insatiable and cannot be fed. He is most 
impatient and there is no getting along with him.' They say he is far 
away because they are weak in good deeds and charity and do not try to 
rise up to his goodness. They say he is wide, because their own 
greediness knows no limit: they are always pretending they lack or need 
something and are always imagining problems before they come. They 
also charge him with being insatiable, because heaven and earth are not 
enough for him, but he demands even greater gifts from mankind. 

They think it foolish to give up everything for the sake of their soul 
in accordance with the precept, and harmful to give the body less. They 
say he is impatient, because he hates vice and sends them things against 
their will. They think nothing is fine and useful except that which the 



pleasure of the body suggests to them. Of course, my Son is indeed 
almighty in heaven and on earth, the Creator of all things and created by 
none, existing prior to everything, after whom no one is to come. He is 
indeed farthest away and widest and highest, within and without and 
above all things. 

Yet although he is so powerful, still in his love he wants to be 
clothed with human help - he who has no need of clothing, who clothes 
all things and is himself clothed eternally and unchangeably in 
perpetual honor and glory. He, who is the bread of angels and of men, 
who feeds all things and himself needs nothing, wants to be fed with 
human love. He who is the restorer and author of peace asks for peace 
from men. Therefore, whoever wants to welcome him in a cheerful 
mind can satisfy him with even a morsel of bread, so long as his 
intention is good. He can clothe him with a single thread, so long as his 
love is burning. A single drop can still his thirst, provided a person has 
the right dispositions. 

So long as a person's devotion is fervent and steadfast, he is capable 
of welcoming my Son into his heart and speaking with him. God is 
spirit and, for that reason, he has willed to transform creatures of flesh 
into spiritual beings and ephemeral beings into eternal ones. He thinks 
that whatever happens to the members of his body also happens to 
himself He takes into account not only a person's work or abilities, but 
also the fervor of his will and the intention with which a work is carried 
out. In truth, the more my Son cries out to these people through hidden 
inspirations, and the more he admonishes them through his preachers, 
the more they harden their will against him. 

They do not listen or open the door of their will to him or let him in 
by means of charitable acts. Therefore, when their time comes, the 
falsehood they rely on will be annihilated, truth will be exalted, and the 
glory of God made manifest. The second ones are obstinate Jews. These 
people seem to themselves to be reasonable in every way and they 
regard wisdom as being legal justice. They assert their own deeds and 
hold them to be more honorable than the works of others. If they hear of 
the things my Son has done, they hold them in contempt. If they hear 
his words and commandments, they react with scorn. 



Worse still, they would regard themselves as sinful and unclean if 
they were but to hear and reflect on anything having to do with my Son 
and as even more wretched and miserable if they were to imitate his 
works. But while the winds of worldly fortune still blow upon them, 
they think themselves most lucky. So long as their physical forces are 
sound, they believe themselves to be most strong. For that reason, their 
hopes will come to nothing and their honor will turn into shame. 

The third ones are the pagans. Some of them cry out in mockery 
each day: 'Who is this Christ? If he is gracious in giving present goods, 
we shall gladly receive him. If he is gentle in condoning sins, we shall 
even more gladly honor him.' But these people have closed the eyes of 
their mind so as not to perceive the justice and mercy of God. They stop 
up their ears and do not hear what my Son has done for them and for 
everyone. They shut their mouths and do not inquire what their future 
will be like or what is to their advantage. They fold their arms and 
refiise to make an effort to search out the way in which they might 
escape lies and find the truth. Therefore, since they do not want to 
understand or take precautions, although they can and have the time to 
do so, they and their house will fall and be enveloped by the tempest. 

The fourth ones are those Jews and pagans who would like to be 
Christians, if they only knew how and in what way to please my Son 
and if only they had a helper. They hear from people in neighboring 
regions everyday, and also know from the appeals of love within 
themselves, as well as from other signs, how much my Son has done 
and suffered for everyone. This is why they cry out to him in their 
conscience and say: 

'O Lord, we have heard that you promised to give yourself to us. So 
we are waiting for you. Come and fiilfill your promise! We see and 
understand that there is no divine power in those who are worshipped as 
gods, no love of souls, no appreciation of chastity. We only find in them 
carnal motives, a love for the honors of the present world. We know 
about the Law and hear about the great works you have performed in 
mercy and justice. We hear from the sayings of your prophets that they 
were awaiting you whom they had foretold. So come, kind Lord! We 



would like to give ourselves to you, because we understand that in you 
there is love for souls, the right use of all things, perfect purity, and life 
everlasting. Come without delay and enlighten us, for we are nearly 
dead from waiting for you!' That is how they cry out to my Son. This 
explains why their door is half-open, because their intention is complete 
with respect to the good, but they have not yet attained its fulfillment. 
These are people who deserve to have the grace and consolation of my 
Son. 

In the fifth house are the friends of my Son and me. The door of 
their mind is completely open for my Son. They are glad to hear him 
calling. They not only open when he knocks but joyftilly run to meet 
him as he comes in. With the hammers of the divine precepts they 
shatter anything they find distorted in themselves. They prepare a 
resting-place for my Son, not out of the feathers of birds but out of the 
harmony of the virtues and the curbing of evil affections, which is the 
very marrow of all the virtues. They offer my Son a kind of warmth that 
does not come from wool but from a love so fervent that they not only 
give their belongings to him but their very selves as well. They also 
prepare food for him that is fresher than any meat: it is their perfect 
heart that does not desire or love anything but its God. 

The Lord of Heaven dwells in their hearts, and God who nourishes 
all things is sweetly nourished by their charity. They keep their eyes 
continually on the door lest the enemy enter, they keep their ears turned 
toward the Lord, and their hands ready for doing battle against the 
enemy. Imitate them, my daughter, as far as you are able, because their 
foundation is built on solid rock The other houses have their 
foundations in mud, which is why they will be shaken when the wind 
comes." 



The words of the Mother of God to her Son on behalf of his bride, and about how 
Christ is compared to Salomon, and about the severe sentence against false 

Christians. 

Book 2 - Chapter 4 



The Mother of God spoke to her Son, saying: "My Son, look how 
your bride is crying because you have few friends and many enemies." 
The Son answered: "It is written that the sons of the kingdom will be 
cast out and will not inherit the kingdom. It is likewise written that a 
certain queen came from far away to see the riches of Salomon and to 
hear his wisdom. When she saw it all, she was breathless from sheer 
amazement. The people of his kingdom, however, paid no attention to 
his wisdom nor admired his riches. I am prefigured by Solomon, 
although I am far richer and wiser than Solomon was, inasmuch as all 
wisdom comes from me and anyone who is wise gets his wisdom from 
me. My riches are eternal life and indescribable glory. I promised and 
offered these goods to Christians as to my own children, in order that 
they might possess them forever, if they imitated me and believed in my 
words. But they pay no attention to my wisdom. 

They hold my deeds and my promises in scorn and regard my 
riches as worthless. What shall I do with them then? Surely, if the sons 
do not want their inheritance, then strangers, that is, pagans will receive 
it. Like that foreign queen, whom I take to represent faithfiil souls, they 
will come and admire the wealth of my glory and charity, so much so 
that they will fall away from their spirit of infidelity and be filled with 
my Spirit. What, then, shall I do with the sons of the kingdom? I will 
deal with them in the manner of a skillful potter who, when he observes 
that the first object he has made out of clay is neither beautiful nor 
useable, throws it to the earth and crushes it. I will deal with Christians 
in the same way. Although they ought to be mine, since I formed them 
in my image and redeemed them with my blood, they have turned out to 
be pitiably deformed. Therefore, they will be trampled down like earth 
and thrown into hell." 



The Lord' s words in the presence of the bride concerning his own majesty, and a 

wonderful parable comparing Christ to David, while Jews, bad Christians, and 

pagans are compared to David's three sons, and about how the church subsists in 

the seven sacraments. 



Book 2 - Chapter 5 

"I am God, not made of stone or wood nor created by another but 
the Creator of the universe, abiding without beginning or end. I am he 
who came into the Virgin and was with the Virgin without losing my 
divinity. Through my human nature I was in the Virgin while still 
retaining my divine nature, and I am that same person who, through my 
divine nature, continued to rule over heaven and earth together with the 
Father and the Holy Spirit. Through my Spirit I set the Virgin on fire - 
not in the sense that the Spirit that set her on fire was something 
separate from me, but the Spirit that set her on fire was the same one 
who was in the Father and in me, the Son, just as the Father and the Son 
were in him, these three being one God, not three gods. 

I am like King David who had three sons. One of them was called 
Absalom, and he sought the life of his father. The second, Adonijah, 
sought his father's kingdom. The third son, Solomon, obtained the 
kingdom. The first son denotes the Jews. They are the people who 
sought my life and death and scorned my counsel. Consequently, now 
that their requital is known, I can say what David said upon the death of 
his son: 'My son, Absalom!" that is: O my Jewish children, where is 
your longing and expectation now? O my children, what will be your 
end now? I felt compassion for you because you longed for me to come 
- for me whom you learned from many signs had come - and because 
you longed for quickly fading glory, all of which now has faded. But I 
feel greater compassion for you now, like David repeating those first 
words over and over, because I see that you will end in a wretched 
death. 

Therefore, again like David, I say with all my love: 'My son, who 
will let me die in your stead?' David knew well that he could not bring 
back his dead son by dying himself, but, in order to show his deep 
fatherly affection and the eager yearning of his will, even though he 
knew it was impossible, he was prepared to die in the place of his son. 
In the same way, I now say: O my Jewish children, although you had 
ill-will toward me and did as much as you could against me, if it were 
possible and if my Father allowed it, I would willingly die once again 
for you, for I take pity on the misery you have brought upon yourselves 



as required by justice. I told you what was to be done by my words and 
showed you by my example. I went ahead of you like a hen protecting 
you with wings of love, but you spurned it all. Therefore, all the things 
that you longed for have fled away. Your end is misery and all your 
labor wasted. 

Bad Christians are denoted by David's second son who sinned 
against his father in his old age. He reasoned with himself in this way: 
'My father is an old man and failing in strength. If I say anything wrong 
to him, he does not respond. If I do anything against him, he does not 
avenge himself If I assail him, he endures it patiently. Therefore, I will 
do what I want.' With some of his father David's servants, he went up to 
a grove of few trees in order to play the king. But when the wisdom and 
intention of his father became evident, he changed his plan and those 
who were with him fell into discredit. 

This is what Christians are doing to me now. They think to themselves: 
'God's signs and decisions are not as manifest now as they were before. 
We can say what we like, since he is mercifiil and pays no attention. Let 
us do as we please, since he gives way easily.' They have no faith in my 
power, as if I were weaker now in accomplishing my will than I was 
before. 

They imagine my love to be less, as if I am no longer as willing to 
have mercy on them as on their fathers. They also think that my 
judgment is a thing to be laughed at and that my justice is meaningless. 
Therefore, they, too, go up to a grove with some of David's servants in 
order to play the king with presumption. What does this grove of few 
trees denote, if not the Holy Church subsisting through the seven 
sacraments as through just a few trees? They enter into this church 
along with some of David's servants, that is, with a few good works, in 
order to gain God's kingdom with presumption. 

They do a modest number of good works, confident that thereby, no 
matter what state of sin they are in or whatever sins they have 
committed, they can still gain the kingdom of heaven as if by hereditary 
right. David's son wanted to obtain the kingdom against David's will but 
was driven away in disgrace, inasmuch as both he and his ambition 
were unjust, and the kingdom was given to a better and wiser man. In 



the same way, these people will also be driven away from my kingdom. 

It will be given to those who do the will of David, since only a 
person who has charity can obtain my kingdom. Only a person who is 
pure and is led by my heart can approach me who am the most pure of 
all. 

Solomon was the third son of David. He represents the pagans. When 
Bathsheba heard that someone other than Solomon - whom David had 
promised would be king after him - had been elected by certain persons, 
she went to David and said: 'My lord, you swore to me that Solomon 
would be king after you. Now, however, someone else has been elected. 

If this is the case and it goes on in this way, I will end up being 
sentenced to the fire as an adulteress and my son will be regarded as 
illegitimate.' When David heard this, he stood up and said: 'I swear to 
God that Solomon will sit on my throne and be king after me.' He then 
ordered his servants to set Solomon on the throne and proclaim as king 
the man of David's choice. They carried out the orders of their lord and 
raised up Solomon to great power, and all those who had given their 
vote to his brother were scattered and reduced to servitude. This 
Bathsheba, who would have been accounted an adulteress had another 
king been elected, stands for nothing other than the faith of the pagans. 

No kind of adultery is worse than selling oneself into prostitution 
away from God and from the true faith and believing in a god other than 
the Creator of universe. Just as Bathsheba did, some of the Gentiles 
come to me with humble and contrite hearts, saying: 'Lord, you 
promised that in the future we would be Christians. Carry out your 
promise! If another king, if another faith other than yours should gain 
the ascendancy over us, if you remove yourself from us, we will bum in 
misery and die like an adulteress who has taken an adulterer instead of a 
lawful husband. Besides, although you live forever, nevertheless, you 
will die to us and we to you in the sense that you will remove your 
grace Irom our hearts and we will set ourselves up against you due to 
our lack of faith. Therefore, fulfill your promise and strengthen our 
weakness and enlighten our darkness! If you delay, if you remove 
yourself fi^om us, we will perish.' Having heard this, I will stand up like 
David through my grace and mercy. 



I swear by my divine nature, which is joined to my humanity, and 
by my human nature, which is in my Spirit, and by my Spirit, which is 
in my divine and human natures, these three being not three gods but 
one God, that I will fulfill my promise. I will send my friends to bring 
my son Solomon, that is, the pagans, into the grove, that is, into the 
church, which subsists through the seven sacraments as through seven 
trees (namely baptism, penance, the anointment of confirmation, the 
sacrament of the altar and of the priesthood, matrimony, and extreme 
unction). They will take their rest upon my throne, that is, in the true 
faith of the Holy Church. 

Moreover, the bad Christians will become their servants. The 
former will find their joy in an everlasting heritage and in the sweet 
nourishment that I will prepare for them. The latter, however, will groan 
in the misery that will begin for them in the present and last forever. 
And so, since it is still the time for vigilance, may my friends not fall 
asleep, may they not grow weary, for a glorious reward awaits their 
toil!" 



The Son's words in the presence of the bride concerning a king standing on a 

battlefield with friends to his right and enemies to his left, and about how the king 

represents Christ who has Christians to the right and pagans to the left, and about 

how the Christians are rejected and he sends his preachers to the pagans. 

Book 2 - Chapter 6 

The Son said: "I am like a king standing in a battlefield with friends 
standing to his right and enemies to his left. The voice of someone 
shouting came to those who stood on the right where everyone was well 
armed. Their helmets were fastened and their faces were turned to their 
lord. The voice shouted to them: 'Turn to me and trust me! I have gold 
to give you.' When they heard this, they turned toward him. The voice 
spoke a second time to those who had turned around: 'If you want to see 
the gold, unfasten your helmets, and if you want to keep it, I will fasten 
your helmets on again as I wish.' When they assented, he fastened their 



helmets on back to front. The result was that the front part with the 
apertures to see through was at the back of their heads while the 
helmets' back part covered their eyes so that they were unable to see. 
Shouting like this, he led them after him like blind men. 

When this had been done, some of the king's friends reported to 
their lord that his enemies had tricked his men. He said to his friends: 
'Go out among them and cry out: Unfasten your helmets and see how 
you have been deceived! Turn back to me and I will welcome you in 
peace!' They did not want to listen, but regarded it as mockery. The 
servants heard this and reported it to their lord. He said: 'Well then, 
since they have scorned me, go quickly toward the left-hand side and 
tell those who stand on the left these three things: The way that leads 
you to life has been prepared for you. The gate is open. And the lord 
himself wants to come to meet you with peace. Believe therefore firmly 
that the way has been prepared! Have a steadfast hope that the gate is 
open and his words are true! Go to meet the lord with love, and he will 
welcome you with love and peace and lead you to everlasting peace!' 
When they heard the messengers' words, they believed in them and 
were welcomed in peace. 

I am that king. I had Christians to my right, since I had prepared an 
eternal reward for them. Their helmets were fastened and their faces 
were turned toward me so long as they wholly intended to do my will, 
to obey my commandments, and so long as all their desire aimed at 
heaven. By and by the devil's voice, that is, pride, sounded in the world 
and showed them worldly riches and carnal pleasure. They turned 
toward it by yielding their assent and desires to pride. Because of pride, 
they took off their helmets by putting their desires into effect and 
preferring temporal to spiritual goods. Now that they have put aside the 
helmets of God's will and the weapons of virtue, pride has got such a 
hold of them and so bound them to itself that they are only too happy to 
go on sinning right to the end and would be glad to live forever, 
provided they could sin forever. 

Pride has so blinded them that the apertures of the helmets through 
which they should be able to see are at the back of their heads and in 
front of them is darkness. What do these apertures in the helmets 



represent if not the consideration of the future and the provident 
circumspection of present realities? Through the first aperture, they 
should see the delight of future rewards and the horrors of fiiture 
punishments as well as the awfiil sentence of God. Through the second 
aperture, they should see God's commandments and prohibitions, also 
how much they may have transgressed God's commandments and how 
they should improve. But these apertures are at the back of the head 
where nothing can be seen, which means that the consideration of 
heavenly realities has fallen into disregard. 

Their love for God has grown cold, while their love for the world is 
considered with delight and embraced in such away that it leads them 
like a well-oiled wheel whither it will. However, seeing me dishonored 
and souls falling away and the devil gaining control, my friends cry out 
daily to me in their prayers for them. Their prayers have reached heaven 
and come to my hearing. Moved by their prayers, I have daily sent my 
preachers to these people and shown them signs and increased my 
graces to them. But, in their scorn for it all, they have piled sin upon 
sin. 

Therefore, I shall now say to my servants and I shall put my words 
most assuredly into effect: My servants, go to the left-hand side, that is, 
to the pagans, and say: 'The Lord of heaven and the Creator of the 
universe would have the following said to you: The way of heaven is 
open for you. Have the will to enter it with a firm faith! The gate of 
heaven stands open for you. Hope firmly and you will enter through it! 
The King of heaven and the Lord of angels will personally come out to 
meet you and give you everlasting peace and blessing. Go out to meet 
him and receive him with the faith he has revealed to you and that has 
made ready the way to heaven! Receive him with the hope by which 
you hope, for he himself has the intention of giving you the kingdom. 

Love him with your whole heart and put your love into practice and 
you will enter through the gates of God from which those Christians 
were thrust away who did not want to enter them and who made 
themselves unworthy by their own deeds.' By my truth I declare to you 
that I will put my words into practice and will not forget them. I will 
receive you as my children and I will be your father, I, whom Christians 



have held in scornful scorn. 

You then, my friends, who are in the world, go forth without fear and 
shout out loud, announce my will to them and help them to carry it out. 
I will be in your hearts and in your words. I will be your guide in life 
and your savior in death. I will not abandon you. Go forth boldly - the 
more the toil, the greater the glory! 

I can do all things in a single instant and with a single word, but I 
want your reward to grow through your own efforts and my glory to 
grow through your bravery. Do not be surprised at what I say. If the 
wisest man in the world could count up how many souls fall into hell 
each day, they would outnumber the sands of the sea or the pebbles on 
the shore. This is a matter of justice, because these souls have separated 
themselves from their Lord and God. I am saying this so that the devil's 
numbers may decrease, and the danger become known, and my army be 
filled up. If only they would listen and come to their senses!" 



Jesus Christ speaks to the bride and compares his divine nature to a crown and 

uses Peter and Paul to symbolize the clerical and the lay state, and about the 

ways of dealing with enemies, and about the qualities that knights in the world 

should have. 

Book 2 - Chapter 7 

The Son spoke to the bride, saying: 'T am King of the crown. Do 
you know why I said 'King of the crown'? Because my divine nature 
was and will be and is without beginning or end. My divine nature is 
aptly likened to a crown, because a crown has neither starting-point nor 
end. Just as a crown is reserved for the future king in a kingdom, so too 
my divine nature was reserved for my human nature to be its crown. 
I had two servants. One was a priest, the other a layman. The first was 
Peter who had a priestly office, while Paul was, as it were, a layman. 
Peter was bound in marriage, but when he saw that his marriage was not 
consistent with his priestly office, and considering that his upright 
intention might be endangered by a lack of continence, he separated 
himself from the otherwise licit marriage, in which he divorced himself 



from his wife's bed, and he devoted himself to me wholeheartedly. 

Paul, however, did observe celibacy and kept himself unstained by 
the marriage-bed. See what great love I had for these two! I gave the 
keys of heaven to Peter so that whatever he bound or loosed on earth 
might be bound or loosed in heaven. I allowed Paul to become like 
Peter in glory and honor. As they were equals together on earth, so now 
they are united in everlasting glory in heaven and glorified together. 
However, although I mentioned these two expressly by name, by and 
through them I mean to denote other friends of mine as well. In similar 
fashion, under the earlier Covenant, I used to speak to Israel as if I were 
addressing just one person, although I meant to designate the entire 
people of Israel by that one name. In the same way now, using these 
two men, I mean to denote the multitude of those whom I have filled 
with my glory and love. 

With the passage of time, evils began to multiply and the flesh 
began to grow weaker and to be more than usually prone to evil. 
Therefore, I set up norms for each of the two, that is, for the clergy and 
laity, represented here by Peter and Paul. In my mercy I decided to 
allow the clergy to own a moderate amount of church property for their 
bodily needs in order that they might grow more fervent and constant in 
serving me. I also allowed the laity to join in marriage according to the 
rites of the church. Among the priests there was a certain good man who 
thought to himself: 'The flesh drags me toward base pleasure, the world 
drags me toward harmful sights, while the devil sets various traps to get 
me to sin. Therefore, in order not to be ensnared by carnal pleasure, I 
will observe moderation in all my actions. I will be moderate in my rest 
and recreation. 

I will dedicate the proper time to work and prayer and restrain my 
carnal appetites through fasting. Second, in order that the world may 
not drag me away from the love of God, I will give up all worldly 
things, for they are all perishable. It is safer to follow Christ in poverty. 
Third, in order not to be deceived by the devil who is always showing 
us falsehoods instead of the truth, I will submit myself to the rule and 
obedience of another; and I will reject all selfishness and show that I am 
ready to undertake whatever is commanded me by the other person.' 



This man was the first to establish a monastic rule. He persevered in it 
in praiseworthy fashion and left his life as an example to be imitated by 
others. 

For a time the class of the laity was well organized. Some of them 
tilled the soil and bravely persevered in working the land. Others sailed 
on ships and carried merchandise to other regions so that the resources 
of one region supplied the needs of another. Others were diligent 
craftsmen and artisans. Among these were the defenders of my church 
who are now called knights. 

They took up arms as avengers of the Holy Church in order to do battle 
against her enemies. There appeared among them a good man and 
friend of mine who thought to himself: 'I do not till the soil as a farmer. 
I do not toil on the seas as a merchant. I do not work with my hands as a 
skilled craftsman. 

What, then, can I do or with what works can I please my God? I am not 
energetic enough in the service of the church. My body is too soft and 
weak to bear physical injuries, my hands lack the force to strike down 
enemies, and my mind grows uneasy in pondering the things of heaven. 
What can I do then? 

I know what I can do. I will go and bind myself by a stable oath to 
a secular prince, swearing to defend the faith of the Holy Church with 
my strength and with my blood.' That friend of mine went to the prince 
and said: 'My lord, I am one of the defenders of the church. My body is 
all too weak to bear physical injuries, my hands lack the force to strike 
down others; my mind is unstable when it comes to thinking about and 
carrying out what is good; my self-will is what pleases me; and my 
need for rest does not let me take a strong stance for the house of God. I 
bind myself therefore with a public oath of obedience to the Holy 
Church and to you, o Prince, swearing to defend her all the days of my 
life in order that, although my mind and will may be lukewarm with 
respect to the struggle, I can be held and compelled to toil because of 
my oath.' The prince answered him: 'I will go with you to the house of 
the Lord and be a witness to your oath and your promise.' Both of them 
came up to my altar, and my friend genuflected and said: 'I am too weak 
of body to bear physical injuries, my self-will is all too pleasing to me, 
my hands are too lukewarm when it comes to striking blows. 



Therefore, I now pledge obedience to God and to you, my chief, 
binding myself by an oath to defend the Holy Church against her 
enemies, to comfort the friends of God, to do good to widows, orphans, 
and God's faithfiil, and never to do anything contrary to God's church or 
the faith. Moreover, I will submit myself to your correction, if I should 
happen to err, in order that, bound by obedience, I might fear sin and 
selfishness all the more and apply myself more fervently and readily to 
carrying out God's will and your own will, knowing myself to be only 
the more worthy of condemnation and contempt if I should presume to 
violate obedience and transgress your commands.' After this profession 
had been made at my altar, the prince wisely decided that the man 
should dress differently than other laymen as a sign of his self- 
renouncement and as a reminder to him that he had a superior to whom 
he had to submit. 

The prince also placed a sword in his hand, saying: 'This sword is 
for you to use to threaten and slay the enemies of God.' He placed a 
shield on his arm, saying: 'Defend yourself with this shield against the 
missiles of the enemy and patiently endure whatever is thrown against 
it. May you sooner see it shattered than run away from battle!' In the 
presence of my priest who was listening, my friend made the firm 
promise to observe all of this. When he had made his promise, the priest 
gave him my body to provide him strength and fortitude so that, once 
united with me through my body, my friend might never be separated 
from me. Such was my friend George as well as many others. Such, too, 
should the knights be. They should get to hold their title as a result of 
merit and to wear their knightly attire as a result of their actions in 
defense of the Holy Faith. 

Hear how my enemies are now going against the earlier deeds of 
my friends. My friends used to enter the monastery out of their wise 
reverence and love for God. But those who are in monasteries 
nowadays go out into the world because of pride and greed, following 
self-will, fulfilling the pleasure of their bodies. Justice demands that 
people who die in such a disposition should not experience the joy of 
heaven but rather obtain the endless punishment of hell. Know, too, that 
the cloistered monks who are forced against their will to become 



prelates out of love for God are not to be counted among their number. 
The knights who used to bear my arms were ready to lay down their 
lives for justice and shed their blood for the sake of the holy faith, 
bringing justice to the needy, putting down and humbling the doers of 
evil. 

But hear how they have now been corrupted! Now they would 
rather die in battle for the sake of pride, greed, and envy at the 
promptings of the devil instead of living after my commandments and 
obtaining eternal joy. Just wages will therefore be dealt out at the 
judgment to all the people who die in such a disposition, and their souls 
will be yoked to the devil forever. But the knights who serve me will 
receive their due wages in the heavenly host forever. I, Jesus Christ, 
true God and man, one with the Father and the Holy Spirit, one God 
forever and ever, have said this." 



Christ's words to the bride about a certain knight's desertion from the true army, 
that is, from humility, obedience, patience, faith, etc., to the false one, that is, to 

the opposing vices, pride, etc., and the description of his condemnation, and 
about how one can meet with condemnation because of an evil will just as much 

as because of evil deeds. 

Book 2 - Chapter 8 

"I am the true Lord. There is no other lord greater than I. There was 
no lord before me nor will there be any after me. All lordship comes 
from me and through me. This is why I am the true Lord and why no 
one but I alone can truly be called Lord, for all power comes from me. 
I was telling you earlier that I had two servants, one of whom manfully 
took up a praiseworthy way of life and kept at it manfully to the end. 
Countless others followed him in that same way of knightly service. I 
will now tell you about the first man to desert the profession of 
knighthood as instituted by my friend. I will not tell you his name, 
because you do not know him by name, but I will disclose his purpose 
and desire. 



A man who wanted to become a knight came to my sanctuary. 
When he went in, he heard a voice: 'Three things are necessary if you 
want to be a knight: First, you must believe that the bread you see on 
the ahar is true God and true man, the Creator of heaven and earth. 
Second, once you take up your knightly service, you must exercise 
more self-restraint than you were accustomed to doing before. Third, 
you should not care about worldly honor. Rather I will give you divine 
joy and everlasting honor. 

Hearing this and pondering these three things to himself, he heard 
an evil voice in his mind making three proposals contrary to the first 
three. It said: 'If you serve me, I will make you three other proposals. I 
will let you take what you see, hear what you like, and obtain what you 
desire.' When he heard this, he thought to himself 'The first lord bade 
me to have faith in something I do not see and promised me things 
unknown to me. He bade me abstain from the delights that I can see, 
and that I desire, and to hope for things of which I am uncertain. The 
other lord promised me the worldly honor that I can see and the 
pleasure that I desire without forbidding me to hear or see the things I 
like. 

Surely, it is better for me to follow him and to have what I see and 
to enjoy the things that are sure rather than to hope for things of which I 
am uncertain.' With thoughts such as these, this man was the first to 
commence the desertion from the service of a true knight. He rejected 
the true profession and broke his promise. He threw down the shield of 
patience at my feet and let the sword for the defense of the faith drop 
from his hands and left the sanctuary. The evil voice told him: 'If, as I 
said, you would be mine, then you should walk proudly in the fields and 
streets. That other Lord commands his men to be constantly humble. 
Therefore, be sure not to avoid any sign of pride and ostentation! While 
that other Lord made his entrance in obedience and subjected himself to 
obedience in every way, you should let no one be your superior. Bend 
not your neck in humility to another. Take up your sword to shed the 
blood of your neighbor and brother in order to acquire his property! 

Strap the shield to your arm and risk your life for the sake of 
winning renown! Instead of the faith that he holds out, give your love to 



the temple of your own body without abstaining from any of the 
pleasures that delight you.' While the man was making up his mind and 
strengthening his resolve with such thoughts, his prince laid his hand on 
the man's neck in the appointed place. No place whatsoever can harm 
anyone who has a good will or help anyone whose intention is wicked. 
After the confirmation of his knighthood, the wretch betrayed his 
knightly service, exercising it only with a view to worldly pride, 
making light of the fact that he was now under a greater obligation to 
live an austere life than before. Countless armies of knights imitated 
and still imitate this knight in his pride, and he has sunk all the deeper 
into the abyss due to his knightly vows. 

But, given that there are many people who want to rise in the world 
and achieve renown but do not manage to do so, you might ask: Are 
these people to be punished for the wickedness of their intentions as 
much as those who achieve their desired success? To this I answer you: 
I assure you that anyone who fully intends to rise in the world and does 
all he can to do so in order to gain an empty title of worldly honor, 
although his intention never achieves its effect due to some secret 
decision of mine, such a man will be punished for the wickedness of his 
intention just as much as the one who does manage to achieve it, that is, 
unless he rectifies his intention through penance. 

Look, I will put to you the example of two persons known well 
enough to many people. One of them prospered according to his wishes 
and obtained almost everything he desired. The other had the same 
intention, but not the same possibilities. The first one obtained worldly 
renown; he loved the temple of his body in its every lust; he had the 
power he wanted; everything he put his hand to prospered. The other 
was identical to him in intention but received less renown. He would 
willingly have shed his neighbor's blood a hundred times over in order 
to be able to realize his plans of greed. 

He did what he could and carried out his will in accordance with 
his desire. These two were alike in their horrible punishment. Although 
they did not die at exactly the same time, I can still speak of one soul 
rather than two, since their condemnation was one and the same. Both 
had the same thing to say when body and soul were separated and the 



soul departed. Once having left the body, the soul said to it: 'Tell me, 
where now are the sights to delight my eyes that you promised me, 
where is the pleasure you showed me, where are the pleasant words that 
you bade me use?' The devil was there and answered: 

'The promised sights are no more than dust, the words are but air, 
the pleasure is but mud and rot. Those things are of no value to you 
now.' The soul exclaimed then: 'Alas, alas, I have been wretchedly 
deceived! I see three things. 

I see him who was promised to me under the semblance of bread. 
He is the very King of kings and Lord of lords. I see what he promised, 
and it is indescribable and inconceivable. I hear now that the abstinence 
he recommended was really most useful.' Then, in an even louder voice, 
the soul cried out 'woe' three times: 'Woe is me that ever I was born! 
Woe is me that my life on the earth was so long! Woe is me that I shall 
live in a perpetual and neverending death!' 

Behold what wretchedness the wretched will have in return for their 
contempt of God and their fleeting joy! You should therefore thank me, 
my bride, for having called you away from such wretchedness! Be 
obedient to my Spirit and to my chosen ones!" 



Christ's words to the bride giving an explanation of the immediately preceding 
chapter, and about the devil's attack on the aforementioned knight, and about his 

terrible and just condemnation. 

Book 2 - Chapter 9 

"The entire span of this life is but as a single hour for me. 
Therefore, what I am telling you now has always been in my 
foreknowledge. I told you before about a man who began the true 
knighthood, and about another who deserted it like a scoundrel. The 
man who deserted from the ranks of true knights threw down his shield 
at my feet and his sword at my side by breaking his sacred promises and 
vows. The shield he threw down symbolizes nothing other than the 



upright faith by which he was to defend himself against the enemies of 
the faith and of his soul. 

The feet, on which I walk toward humanity, symbolize nothing 
other than the divine delight by which I attract a person to myself and 
the patience by which I patiently bear with him. He threw this shield 
down when he entered my sanctuary, thinking to himself: I want to 
obey the lord who counseled me not to practice abstinence, the one who 
gives me what I desire and lets me hear things pleasant to my ears. This 
was how he threw down the shield of my faith by wanting to follow his 
own selfish desire rather than me, by loving the creature more than the 
Creator. 

If he had had an upright faith, if he had believed me to be almighty 
and a just judge and the giver of eternal glory, he would not have 
wished for anything but me, he would not have feared anything but me. 
But he threw down my faith at my feet, despising it and counting it for 
nothing, because he did not seek to please me and had no regard for my 
patience. Then he threw down his sword at my side. The sword denotes 
nothing other than the fear of God, which God's true knight should 
continuously have in his hands, that is, in his acts. My side symbolizes 
nothing other than the care and protection with which I shelter and 
defend my children, like a mother hen sheltering her chicks, so that the 
devil does not harm them and no unendurable trials come upon them. 

But that man threw away the sword of my fear by not bothering to 
think about my power and by not having any regard for my love and 
patience. 

He threw it down at my side as if to say: 'I neither fear nor care about 
your defense. I got what I have by my own doing and my noble birth.' 
He broke the promise he made to me. What is the true promise that a 
man is bound to vow to God? Surely, it is deeds of love: that whatever a 
person does, he should do out of love for God. But this he set aside by 
twisting his love for God toward self-love; he preferred his selfishness 
to future and eternal delight. 

In this way he separated himself from me and left the sanctuary of 
my humility. The body of any Christian ruled by humility is my 



sanctuary. Those ruled by pride are not my sanctuary but the sanctuary 
of the devil who steers them toward worldly desire after his own 
purposes. Having gone out of the temple of my humility, and having 
rejected the shield of holy faith and the sword of fear, he walked out 
proudly to the fields, cultivating every selfish lust and desire, scorning 
to fear me and growing in sin and lust. 

When he reached the final end of his life and his soul had left the 
body, the demons charged out to meet him. Three voices from hell 
could be heard speaking against him. The first said: 'Is not this the man 
who deserted from humility and followed us in pride? If his two feet 
could take him up even higher in pride so as to surpass us and hold the 
primacy in pride, he would be quick to do so.' The soul answered him: 'I 
am the one.' Justice answered him: 'This is the reward of your pride: 
you will descend handed by one demon down to the next until you 
reach the lowest part of hell. And given that there was no demon who 
did not know his own particular punishment and the torment to be 
inflicted for every useless thought and deed, neither will you escape 
punishment at the hands of any one of them but share in the malice and 
evil of them all.' The second voice cried out saying: 'Is not this the man 
who separated himself from his professed service to God and joined our 
ranks instead?' 

The soul answered: 'I am the one.' And Justice said: 'This is your 
allotted reward: that everyone who imitates your conduct as a knight 
will add to your punishment and sorrow by his own corruption and pain 
and will strike you at his coming as though with a deadly wound. You 
will be like a man afflicted by a severe wound, indeed like one afflicted 
by wound upon wound until his whole body is ftill of wounds, who 
endures intolerable suffering and bewails his fate constantly. Even so, 
you will experience misery upon misery. At the height of your pain, 
your pain will be renewed, and your punishment will never end and 
your woes will never decrease.' The third voice cried out: 'Is not this the 
man who exchanged his Creator for creatures, the love of his Creator 
for his own selfishness?' Justice answered: 'It certainly is. 

Therefore, two holes will be opened in him. Through the first the re 
will enter into him every punishment earned for his least sin up to his 



greatest, inasmuch as he exchanged his Creator for his own lust. 
Through the second there will enter into him every kind of pain and 
shame, and no divine consolation or charity will ever come to him, 
inasmuch as he loved himself rather than his Creator. His life will last 
forever and his punishment will last forever, for all the saints have 
turned away from him.' My bride, see how miserable those people will 
be who despise me and how great will be the pain they purchase at the 
price of so little pleasure!" 



As God spoke to Moses from the burning bush, Christ speaks to the bride about 

how the devil is symbolized by Pharaoh, present-day knights by the people of 

Israel, and the Virgin 's body by the bush, and about how present-day knights and 

bishops are, at present, preparing a home for the devil. 

Book 2 - Chapter 10 

"It is written in the law of Moses that Moses was watching over the 
flocks in the desert when he saw a bush that was on fire without being 
burned up, and he became afraid and covered his face. A voice spoke to 
him from the bush: 'I have heard of my people's suffering and feel pity 
for them, for they are oppressed in harsh slavery.' I who am now 
speaking with you am that voice heard from the bush. I have heard the 
misery of my people. Who were my people if not Israel? Using this 
same name I now designate the knights in the world who have taken the 
vows of my knighthood and who should be mine but are being attacked 
by the devil. 

What did Pharaoh do to my people Israel in Egypt? Three things. 
First, when they were building his walls, they were not to be helped by 
those gatherers of straw who earlier had helped them in making bricks. 
Instead, they had to go themselves and gather the straw wherever they 
could throughout the entire country. Second, the builders did not get 
any thanks for their labor, despite their producing the number of bricks 
set them as a goal. Third, the foremen beat them harshly whenever they 
fell short of their normal production. In the midst of their great 
affliction, this people of mine built two cities for pharaoh. 



This pharaoh is none another than the devil who attacks my people, 
that is, the knights, who ought be my people. Truly I tell you that if the 
knights had kept the arrangement and rule established by my first 
friend, they would have been among my dearest friends. Just as 
Abraham, who was the first to be given the commandment of 
circumcision and was obedient to me, became my dearest friend, and 
anyone who imitated Abraham's faith and works shared in his love and 
glory, so too the knights were especially pleasing to me among all the 
orders, since they promised to shed for me that which they held most 
dear, their own blood. By this vow they made themselves most pleasing 
to me, just as Abraham did in the matter of circumcision, and they 
purified themselves daily by living up to their profession and by taking 
up the practice of holy charity. 

These knights are now so oppressed by their wretched slavery 
under the devil that the devil is wounding them with a lethal wound and 
throwing them into pain and suffering. The bishops of the church are 
building two cities for him just like the children of Israel. The first city 
stands for physical toil and meaningless anxiety over the acquisition of 
worldly goods. The second city stands for spiritual unrest and distress, 
inasmuch as they are never allowed to rest from worldly desire. There is 
toil on the outside and restlessness and anxiety on the inside, rendering 
spiritual things a burden. 

Just as Pharaoh did not supply my people with the things necessary for 
making bricks or give them fields full of grain, or wine and other useful 
things, but the people had to go and find them for themselves in sorrow 
and tribulation of heart, so the devil deals likewise with them now. 
Although they toil for and covet the world with their inmost heart, they 
are still unable to fulfill their desire and sate the thirst of their greed. 
They are consumed on the inside with sorrow and on the outside with 
toil. For that reason, I pity them their sufferings, because my knights, 
my people, are building homes for the devil and toiling ceaselessly, 
because they cannot get what they desire, and because they worry 
themselves over meaningless goods, although the fruit of their anxiety 
is not a blessing but rather the reward of shame. 

When Moses was sent to the people, God gave him a miraculous 



sign for three reasons. First, it was because each person in Egypt 
worshipped his own individual god, and because there were 
innumerable beings who were said to be gods. Therefore it was fitting 
that there should be a miraculous sign so that, through it and by the 
power of God, people would believe that there was one God and one 
Creator of all things because of the signs, and so that all the idols would 
be proved worthless. Second, a sign was also given to Moses as a 
symbol prefiguring my future body. What did the burning bush that was 
not consumed symbolize if not the Virgin who conceived by the Holy 
Spirit and gave birth without corruption? From this bush I came forth, 
assuming a human nature from the virginal body of Mary. Similarly, the 
serpent given as a sign to Moses symbolized my body. In the third 
place, a sign was given to Moses in order to confirm the truth of coming 
events and to prefigure the miraculous signs to be done in the future, 
proving the truth of God to be so much the truer and more certain the 
more clearly those things signified by the signs were in time fulfilled. 

I am now sending my words to the children of Israel, that is, to the 
knights. They need no miraculous signs for three reasons. This is, first 
of all, because the one God and Creator of all things is already 
worshipped and known through Holy Scripture as well as through many 
signs. Second, they are not now waiting for me to be born, because they 
know that I was truly born and became incarnate without corruption, 
inasmuch as scripture has been completely fulfilled. And there is no 
better or more certain faith to be held and believed than the one that has 
already been preached by me and by my holy preachers. Nevertheless, I 
have done three things through you by which it may be believed. First, 
these are my true words and do not differ from the true faith. 

Second, a demon went out of a possessed man at my word. Third, I 
gave a certain man the power to unite mistrustful hearts in mutual 
charity. Therefore, do not have any doubts about those who will believe 
in me. Those who believe in me believe also in my words. Those who 
savor me savor also my words. It is written that Moses covered his face 
after speaking with God. 

You, however, do not need to cover your face. I opened your spiritual 
eyes so that you might see spiritual things. I opened your ears so that 
you might hear the things that are of the Spirit. I will show you a 



likeness of my body as it was during and before my passion, and such 
as it was after the resurrection, as Magdalene and Peter and others saw 
it. You will also hear my voice as it spoke to Moses from within the 
bush. This same voice is now speaking within your soul." 



Christ's delightful words to the bride about the glory and honor of the good and 

true knight, and about how the angels come out to meet him, and about how the 

glorious Trinity welcomes him affectionately and takes him to a place of 

indescribable rest as a reward for but a little struggle. 

Book 2 - Chapter 1 1 

"I told you before about the end and punishment of that knight who 
was the first to desert from the knightly service he had promised me. I 
will now describe for you by way of metaphors (for otherwise you are 
unable to understand spiritual things) the glory and honor of him who 
first manfully took up the true knightly service and manfully kept at it 
to the end. When this friend of mine came to the end of his life and his 
soul left his body, five legions of angels were sent to greet him. Along 
with them there also came a multitude of demons in order to find out if 
they could lay any claim to him, for they are fiill of malice and never 
rest from malice. 

A bright clear voice was then heard in heaven, saying: 'My Lord 
and Father, is not this the man who bound himself to your will and 
carried it out to perfection?' The man himself then answered in his own 
conscience: 'Indeed I am.' Three voices were then heard. The first was 
that of the divine nature, which said: 'Did I not create you and give you 
a body and soul? You are my son and you have done your Father's will. 
Come to me, your almighty Creator and dear Father! An eternal 
inheritance is owed to you, for you are a son. Your Father's inheritance 
is owed to you, for you have been obedient to him. 

So, dear son, come to me then! I will welcome you with joy and 
honor.' The second voice was that of the human nature, which said: 
'Brother, come to your brother! I offered myself for you in battle and 



shed my blood for you. You, who obeyed my will, come to me! You, 
who paid blood for blood and were prepared to offer death for death 
and life for life, come to me! You, who imitated me in your life, enter 
now into my life and into my neverending joy! I recognize you as my 
true brother.' The third voice was that of the Spirit (but the three are one 
God, not three gods) that said: 'Come, my knight, you whose interior 
life was so attractive that I longed to dwell with you! 

In your exterior conduct you were so manly that you deserved my 
protection. Enter, then, into rest in return for all your physical troubles! 
In return for your mental suffering, enter into a consolation beyond 
description! In return for your charity and your manly struggles, come 
into me and I will dwell in you and you in me! Come to me, then, my 
excellent knight, who never yearned for anything but me! Come and 
you will be filled with holy pleasure!' Afterward five voices were heard 
from each of the five legions of angels. 

The first one spoke, saying: 'Let us march ahead of this excellent 
knight and carry his weapons ahead of him, that is, let us present to our 
God the faith he preserved unshaken and defended from the enemies of 
justice.' The second voice said: 'Let us carry his shield ahead of him, 
that is, let us show our God that patience of his which, although it is 
already known to God, will be even more glorious because of our 
testimony. By his patience he not only bore adversities patiently but 
also thanked God for those same adversities.' 

The third voice said: 'Let us march ahead of him and present his 
sword to God, that is, let us show him the obedience by which he 
remained obedient in both difficult and easy times in accordance with 
his pledge.' The fourth voice said: 'Come and let us show our God his 
horse, that is, let us offer the testimony of his humility. As a horse 
carries the body of a man, so his humility both preceded and followed 
him, carrying him forth to the performance of every good work. Pride 
found nothing of its own in him, which is why he rode in safety.' The 
fifth voice said: 'Come and let us present his helmet to our God, that is, 
let us bear witness to the divine yearning he felt for God! 

He meditated on him in his heart at all times. He had him on his 



lips, in his works, and yearned for him above all things. Out of his love 
and veneration he caused himself to die to the world. So, let us present 
these things to our God, for, in return for a little struggle, this man has 
deserved eternal rest and joy with his God for whom he yearned so 
much and so often!' Accompanied by the sounds of these voices and a 
wonderfiil choir of angels, my friend was carried to eternal rest. 

His soul saw it all and said to itself in exultation: 'Happy am I to 
have been created! Happy am I to have served my God whom I now 
behold! Happy am I, for I have joy and glory that will never end!' In 
such a way did my friend come to me and receive such a reward. 
Although not everyone sheds his blood for the sake of my name, 
nevertheless, everyone will receive the same reward, provided they 
have the intention of giving their lives for me if the occasion presents 
itself and the needs of the faith demand it. See how important a good 
intention is!" 



Christ's words to the bride about the unchanging nature and eternal duration of 

his justice, and about how, after taking a human nature, he revealed his justice 

through his love in a new light, and about how he tenderly exercises mercy toward 

the damned and gently teaches his knights mercy 

Book 2 - Chapter 12 

"I am the true King. No one deserves to be called king except me, 
because all honor and power come from me. I am he who rendered 
judgment upon the first angel to fall through pride, greed, and envy. I 
am he who rendered judgment upon Adam and Cain as well as upon the 
whole world by sending it the flood due to the sins of the human race. I 
am the same one who allowed the people of Israel to come into 
captivity and miraculously led it out with miraculous signs. All justice 
is to be found in me. Justice always was and is in me without beginning 
or end. It does not at any time grow less in me but remains in me true 
and unchangeable. Although at the present time my justice seems to be 
somewhat gentler and God seems to be a more patient judge now, this 
represents no change in my justice, which never changes, but only 



shows my love the more. I now judge the world by that same justice 
and that same true judgment as when I permitted my people to become 
slaves in Egypt and made them suffer in the desert. 

My love was hidden prior to my incarnation. I kept it hidden in my 
justice like light obscured by a cloud. Once I had taken a human nature, 
although the law that had been given was changed, justice itself was not 
changed but was all the more clearly visible and was shown in a more 
abundant light in love through God's Son. This happened in three ways. 
First, the law was mitigated, since it had been severe because of 
disobedient and hardened sinners and it was difficult in order to tame 
the proud. Second, the Son of God suffered and died. Third, my 
judgment now appears to be farther away and both seems to be 
postponed out of mercy and to be gentler toward sinners than before. 
Indeed, the acts of justice concerning the first parents or the flood or 
those who died in the desert seem rigid and strict. But that same justice 
is still with me and ever has been. However, mercy and love are now 
more apparent. Earlier, for wise reasons, love was hidden injustice and 
displayed with mercy, albeit in a more hidden manner, because I never 
carried out and never do carry out justice without mercy or kindness 
without justice. Now, however, you might ask: if I show mercy in all 
my justice, in what way am I mercifiil toward the damned? I will 
answer you by way of a parable. 

It is as if a judge were seated in judgment and his brother came 
along to be sentenced. The judge says to him: 'You are my brother and I 
am your judge and, although I sincerely love you, I cannot nor is it right 
for me to counteract justice. In your conscience you see what is just 
with respect to what you deserve. It is necessary to sentence you 
accordingly. If it were possible to go against justice, I would willingly 
take your sentence upon myself I am like that judge. This person is my 
brother because of my human nature. When he comes to be judged by 
me, his conscience informs him of his guilt and he understands what his 
sentence should be. Since I am just, I reply to the soul - figuratively 
speaking - and tell it: 'You see all that is just for you in your conscience. 
Tell me what you deserve.' The soul answers me then: 'My conscience 
informs me of my sentence. It is the punishment due to me, because I 
did not obey you.' I answer: 'I, your judge, took on myself all your 



punishment and made your danger known to you as well as the way to 
escape punishment. It was simple justice that you could not enter 
heaven before atoning for your guilt. I took on your atonement, because 
you were incapable of bearing it your self 

Through the prophets I showed you what would happen to me, and 
I did not omit a single detail of what the prophets foretold. I showed 
you all the love I could in order to make you turn to me. However, since 
you have turned away from me, you deserve to be sentenced, because 
you scorned mercy. However, I am still so merciful that, if it were 
possible for me to die again, for your sake I would again endure the 
same torment I once endured on the cross rather than see you sentenced 
to such a sentence. Justice, however, says that it is impossible for me to 
die again, even if mercy tells me to want to die for your sake again, if it 
were possible. This is how I am merciful and loving even toward the 
damned. I loved mankind from the start, even when I seemed to be 
angry, but nobody cared about or paid any attention to my love. 

Because I am just and merciful, I warn the so-called knights that 
they should seek my mercy, lest my justice find them. My justice is as 
immovable as a mountain, it burns like fire, it is as frightening as 
thunder, and as sudden as a bow fitted with an arrow. My warning is 
threefold. First, I warn them as a father does his children, in order to 
make them turn back to me, because I am their Father and Creator. Let 
them return, and I will give them the patrimony due to them by right. 
Let them return, because, although I have been spurned, I will still 
welcome them with joy and go out to meet them with love. Second, I 
ask them like a brother to recall my wounds and my deeds. Let them 
return, and I will receive them like a brother. Third, as their Lord I ask 
them to return to the Lord to whom they pledged their faith, to whom 
they owe their allegiance and to whom they have sworn themselves by 
oath. 

Wherefore, o knights, turn back to me, your father, who brought you up 
with love. Think on me, your brother, who became as one of you for 
your sakes. Turn back to me, your kind Lord. It is highly dishonest to 
pledge your faith and allegiance to another lord. You pledged me that 
you would defend my church and help the needy. See now how you 
pledge allegiance to my enemy, and throw away my banner and hoist 



the banner of my enemy! 

Wherefore, O knights, come back to me in true humihty, since you 
deserted me through pride. If anything seems hard to suffer for me, 
consider what I did for you! For your sakes, I went to the cross with my 
feet bleeding; my hands and feet were pierced for you; I spared not a 
single limb of mine for you. And yet you ignore all this by running 
away from me. Come back, and I will give you three kinds of help. 
First, fortitude, so as to be able to withstand your physical and spiritual 
enemies. Second, a brave generosity, so that you may fear nothing but 
me and may deem it a joy to exert yourselves for my sake. Third, I shall 
give you wisdom to make you understand the true faith and the will of 
God. Therefore, come back and take your stand like men! For I, who 
am giving you this warning, am the same one whom the angels serve, 
the one who freed those forefathers of yours who were obedient but 
sentenced the disobedient and humbled the proud. I was first in war, 
first in suffering. Follow me, then, so that you will not be melted like 
wax by fire. Why are you breaking your promise? Why do you scorn 
your oath? Am I of less value or more unworthy than some worldly 
friend of yours to whom, once you pledge your faith, you keep it? To 
me, however, the giver of life and honor, the preserver of health, you do 
not render what you have promised. 

For this reason, good knights, fulfill your promise and, if you are 
too weak to do so in deeds, at least have the will to do so! I feel pity due 
to the slavery the devil has imposed on you and so I will accept your 
intention as a deed. If you come back to me in love, then exert 
yourselves in the faith of my church, and I will come out to meet you 
like a kind father together with all my army. I will give you five good 
things as a reward. First, neverending praise will always sound in your 
ears. Second, the face and glory of God will always be before your 
eyes. Third, the praise of God will never leave your lips. Fourth, you 
will have everything your soul can desire, and you will desire nothing 
more than you have. Fifth, you will never be separated from your God, 
but your joy will endure without end and you will live your life in joy 
without end. 

Such will be your reward, my knights, if you defend my faith and 



exert yourselves more for the sake of my honor than for your own. If 
you have any sense, remember that I have been patient with you and 
that you have insulted me in a way you yourselves would never tolerate. 
However, although I can do all things by reason of my omnipotence, 
and although my justice cries out to be revenged upon you, still my 
mercy, which is in my wisdom and goodness, spares you. Therefore, ask 
for mercy! In my love I grant that which a person asks me for in 
humility." 



Christ's strong words to the bride against present-day knights, and about the 
proper way of creating knights, and about how God gives and bestows strength 

and help to them in their actions. 

Book 2 - Chapter 13 

"I am one God together with the Father and the Holy Spirit in a 
trinity of persons. None of the three can be separated or divided from 
the others, but the Father is in both the Son and the Spirit, and the Son 
is in both the Father and the Spirit, and the Spirit is in both. The 
Divinity sent its Word to the Virgin Mary through the angel Gabriel. Yet 
the same God, both sending and being sent by himself, was with the 
angel, and he was in Gabriel, and he was in the Virgin prior to Gabriel. 
After the angel had delivered his message, the word was made flesh in 
the Virgin. I, who speak with you, am that Word. 

The Father sent me through himself together with the Holy Spirit 
into the womb of the Virgin, although not in such away that the angels 
would be left without the vision and presence of God. Rather, I, the 
Son, who was with the Father and the Holy Spirit in the virginal womb, 
remained the same God in the sight of the angels in heaven together 
with the Father and the Spirit, ruling and sustaining all things. However, 
the human nature assumed by the only Son lay in the womb of Mary. I, 
who am one God in my divine and human natures, do not disdain to 
speak with you and thus manifest my love and strengthen the holy faith. 

Although my human form seems to be here before you and to be 



speaking with you, nonetheless it is truer to say that your soul and your 
conscience are with me and in me. Nothing in heaven or on earth is 
impossible or difficult for me. I am like a powerful king who comes to a 
city with his troops and takes up the whole place, occupying all of it. In 
like manner, my grace fills all of your limbs and strengthens them all. I 
am within you and with out you. Although I may be speaking with you, 
I remain the same in my glory. What could possibly be difficult for me 
who sustains all things with my power and arranges all things in my 
wisdom, surpassing everything in excellence? I, who am one God 
together with the Father and the Holy Spirit, without beginning or end, 
who assumed a human nature for the sake of the salvation of 
humankind, the divine nature remaining intact, who suffered, rose 
again, and ascended into heaven, I am now truly speaking with you. 

I told you earlier about the knights who were once most pleasing to 
me because they were bound to me by the bond of charity. They bound 
themselves by their oath to offer up their body for my body, their blood 
for my blood. This is why I gave them my consent, why I joined them 
to myself in a single bond and a single company. Now, however, my 
grievance is that these knights, who ought to be mine, have turned away 
from me. I am their Creator and redeemer as well as their helper. I made 
a body with all its limbs for them. I made everything in the world for 
their use. I redeemed them with my blood. I bought an eternal 
inheritance for them with my passion. I protect them in every danger. 

Now, however, they have turned away from me. They hold my 
passion for naught, they neglect my words that should delight and 
nourish their soul. They despise me, preferring with all their heart and 
soul to offer up their body and let it be wounded in return for human 
praise, to shed their blood for the sake of satisfying their greed, happy 
to die on account of worldly, devilish, empty speech. But still, although 
they have turned away, my mercy and justice is upon them. I mercifully 
watch over them so that they may not be handed over to the devil. In 
justice I bear with them patiently and, if they would turn back again, I 
would welcome them joyfully and gladly run out to meet them. 

Tell that man who wants to put his knighthood at my service that he 
can please me once again through the following ceremony. Anyone who 



wants to be made a knight should proceed with his horse and armor to 
the churchyard and leave his horse there, since it was not made for 
human pride but in order to be useful in life and in defense and in 
fighting the enemies of God. Then let him put on his cloak, placing its 
clasp to his forehead, similar to what a deacon does when he puts on his 
stole as a sign of obedience and holy patience. In like manner, he should 
put on his cloak and place the clasp to his forehead as a sign both of his 
military vows and of the obedience undertaken for the defense of 
Christ's cross. 

A banner of the secular government should be carried before him, 
reminding him that he should obey his worldly government in all the 
things that are not against God. Once he has entered the churchyard, the 
priests should go out to meet him with the banner of the church. On it 
the passion and wounds of Christ should be depicted as a sign that he is 
obliged to defend the church of God and comply with her prelates. 
When he enters the church, the banner of the temporal government 
should remain outside the church while the banner of God should go 
before him into the church as a sign that divine authority precedes 
secular authority and that one should care more about spiritual things 
than temporal things. 

When Mass has been said up to the Agnus Dei, the presiding 
officer, that is, the king or someone else, should go up to the knight at 
the altar and say: 'Do you want to be made a knight?' When the 
candidate answers, I do,' the other should add the words: 'Promise to 
God and to me that you will defend the faith of the Holy Church and 
obey its leaders in all the things pertaining to God!' 

When the candidate answers 'I do,' the other should place a sword 
in his hands, saying: 'Behold, I place a sword in your hands so that you 
may not spare even your own life for the sake of God's church, so that 
you may crush the enemies of God and protect the friends of God.' Then 
he should give him the shield and say: 'Behold, I give you a shield so 
that you may defend yourself against the enemies of God, so that you 
may offer assistance to widows and orphans, so that you may add to the 
glory of God in every way.' Then he should place his hand on the other's 
neck, saying: 'Behold, you are now subject to obedience and to 



authority. Know, then, that you must carry out in practice what you 
have bound yourself to by your pledges!' After this, the cloak and its 
clasps should be fitted on him in order to remind him daily both of his 
vows to God and that, by his profession before the church, he has bound 
himself to do more than others to defend the church of God. 

Once these things are done and the Agnus Dei has been said, the 
priest celebrating the Mass should give him my body in order that he 
may defend the faith of the Holy Church. I will be in him and he in me. 
I will furnish him with help and strength, and I will make him burn with 
the fire of my love so as to desire nothing but me and to fear nothing 
but me, his God. If he should happen to be on a campaign when he 
undertakes this service for my glory and the defense of my faith, it will 
still benefit him, provided his intention is upright. 

I am everywhere by virtue of my power, and all people can please 
me by an upright intention and a good will. I am love, and no one can 
come to me but a person who has love. Therefore I do not order anyone 
to do this, since in that case they would be serving me out of fear. But 
those who want to undertake this form of knightly service can be 
pleasing to me. It would be fitting for them to show through humility 
that they want to return to the true exercise of knighthood, inasmuch as 
desertion from the profession of true knighthood occurs through pride." 

EXPLANATION 

This knight was believed to have been Sir Karl, the son of St. 
Birgitta. 



About Christ as symbolized by a goldsmith and the words of God as gold, and 

about how these words should be transmitted to people with the love of God, an 

upright conscience, and their five senses under control, and about how the 

preachers of God should be diligent rather than lazy in selling the gold, that is, in 

transmitting the word of God. 

Book 2 - Chapter 14 



"I am like a skilled goldsmith who sends his servant to sell his gold 
throughout the land, telling him: 'You must do three things. First of all, 
you must not entrust my gold to anyone except those who have calm 
and clear eyes. Second, do not entrust it to people who have no 
conscience. Third, put my gold on sale for ten talents weighed twice 
over! A person who refuses to weigh my gold twice will not get it. You 
must beware of three weapons my enemy uses against you. First of all, 
he wants to make you slow to put my gold on display. Second, he 
wishes to mix inferior metal into my gold so that those who see and test 
it think my gold is just rotten clay. 

Third, he instructs his friends to contradict you and to claim 
constantly that my gold is no good.' I am like that goldsmith. I forged 
everything in heaven and on earth, not with hammers and tools but by 
my power and strength. All that is and was and will be is foreknown to 
me. Not the least little worm or the smallest grain can exist or continue 
in existence without me. Not the least little thing escapes my 
foreknowledge, since everything comes from me and is foreknown to 
me. Among all the things I have made, however, the words I have 
spoken with my own lips are of the greatest value, just as gold is more 
valuable than other metals. 

This is why my servants, whom I dispatch with my gold throughout 
the world, must do three things. First of all, they are not to entrust my 
gold to people who do not have calm and clear eyes. You may ask: 
'What does it mean to have clear eyesight?' Well, a clear-sighted person 
is one who has divine wisdom along with divine charity. But how are 
you to know this? It is obvious. That person is clear-sighted and can be 
entrusted with my gold who lives according to reason, who removes 
himself from worldly vanity and curiosity, who seeks nothing so much 
as his God. But that person is blind who has knowledge but does not put 
the divine charity he understands into practice. He seems to have his 
eyes on God but he does not, for his eyes are on the world and he has 
turned his back to God. 

Second, my gold is not to be entrusted to someone with no 
conscience. Who has a conscience if not the person who manages his 



temporal, perishable goods with a view to eternity, who has his soul in 
heaven and his body on earth, who ponders daily how he is going to 
depart from earth and answer to God for his deeds? My gold should be 
entrusted to such a person. Third, he should put my gold on sale for ten 
talents weighed two times over. What do the scales with which the gold 
is weighed symbolize if not conscience? What do the hands that weigh 
the gold symbolize if not a good will and desire? What are the 
counterweights to be used if not spiritual and corporal works? 

A person who wants to buy and keep my gold, that is, my words, 
should examine himself uprightly on the scales of his conscience and 
consider how he is to pay for it with ten talents carefully weighed out in 
accordance with my wishes. The first talent is the person's disciplined 
eyesight. This makes him consider the difference between corporal and 
spiritual vision, what use there is in physical beauty and appearance, 
how much excellence there is in the beauty and glory of the angels and 
of the heavenly powers that surpass all the stars of the sky in splendor, 
and what joyfiil delight a soul possesses in God's commandments and in 
his glory. 

This talent, I mean, physical vision and spiritual vision, which is 
found in God's commandments and in chastity, are not to be measured 
on the same scale. Spiritual vision counts for more than the corporal 
kind and weighs more, inasmuch as a person's eyes must be open to 
what is beneficial for the soul and necessary for the body, but closed to 
foolishness and indecency. 

The second talent is good hearing. A person should consider the worth 
of indecent, silly, and derisive language. Surely, it is worth nothing 
more than an empty puff of air. This is why a person should hear God's 
praises and hymns. He should listen to the deeds and sayings of my 
saints. He should hear what he needs in order to foster his soul and 
body in virtue. This kind of hearing weighs more on the scales than the 
hearing of indecency. This good kind of hearing, when it is weighed on 
the scales against the other kind, will sink the scales all the way down, 
while the other, empty kind of hearing will get lifted up and weigh 
nothing at all. 

The third talent is that of the tongue. A person should weigh the 



excellence and usefulness of edifying and measured speech on the 
scales of his conscience. He should also take note of the harmfulness 
and uselessness of vain and idle speech. He should then put away vain 
speech and love the good kind. 

The fourth talent is taste. What is the taste of the world if not misery? 
Toil at the start of an enterprise, sorrow as it continues, bitterness at the 
end. 

Accordingly, a person should carefully weigh spiritual taste against the 
worldly kind, and the spiritual will outweigh worldly taste. The spiritual 
taste is never lost, never becomes wearisome, never diminishes. This 
kind of taste begins in the present through the restraint of lust and 
through a life of moderation and lasts forever in heaven through the 
enjoyment and sweet delight of God. 

The fifth talent is that of the sense of touch. A person should weigh 
how much care and misery he feels because of the body, all the worldly 
cares, all the many problems with his neighbor. Then he experiences 
misery everywhere. Let him also weigh how great the peace of soul and 
of a well-disciplined mind is, how much good there is in not being 
worried about vain and superfluous possessions. Then he will 
experience consolation everywhere. Whoever wants to measure it well 
should put the spiritual and physical senses of touch on the scales, and 
the result will be that the spiritual outweighs the corporal. This spiritual 
sense of touch begins and develops through the patient endurance of 
setbacks and through perseverance in the commandments of God, and it 
lasts forever in joy and peacefiil rest. A person who gives more weight 
to physical rest and to worldly feelings and joy than to those of eternity 
is not worthy to touch my gold or to enjoy my happiness. 

The sixth talent is human work. A person should carefully weigh in 
his conscience both spiritual and material work. The former leads to 
heaven, the latter to the world; the former to an eternal life without 
suffering, the latter to tremendous pain and suffering. Whoever desires 
my gold should give more weight to spiritual work, which is done in 
my love and for my glory, than to material work, since spiritual things 
endure, while material things will pass away. 

The seventh talent is the orderly use of time. A person is given certain 
times to devote to spiritual things alone, other times for bodily 



functions, without which life is impossible (if these are used reasonably, 
they are counted as a spiritual use of time), and other times for 
physically useful activity. Since a person must render an account of his 
time as well as of his deeds, he should therefore give priority to the 
spiritual use of time before turning to material labor, and manage his 
time in such away that spiritual things are given more priority than 
temporal things so that no time is allowed to pass without the 
examination and right balance required by justice. 

The eighth talent is the just administration of the temporal goods 
given to one, meaning that a rich person, as far as his means allow, 
should give to the poor with divine charity. But you might ask: 'What 
should a poor person who owns nothing give?' He should have the right 
intention and think the following thoughts: 'If I had anything, I would 
gladly give it generously.' Such an intention is counted for him as a 
deed. If the poor man's intention is such that he would like to have 
temporal possessions like others but only intends to give a small sum 
and mere trifles to the poor, this intention is reckoned for him as a small 
deed. Therefore a rich person with possessions should practice charity. 
A needy person should have the intention of giving, and it will gain him 
merit. Whoever gives more weight to the temporal than to the spiritual, 
whoever gives me one shilling and the world a hundred and himself a 
thousand does not use a fair measuring standard. A person who uses a 
measuring standard like that does not deserve to have my gold. I, the 
giver of all things, who can also take all things away, deserve the 
worthier share. 

Temporal goods were created for human use and necessity, not for 
superfluity. The ninth talent is the careful examination of times gone 
and past. A person should examine his deeds, what sort of deeds they 
were, their number, how he has corrected them and with what merit. He 
should also consider whether his good works were fewer than his bad. 
If he should find his bad works to be more numerous than his good, 
then he should have a perfect purpose of amendment and be truly 
contrite for his misdeeds. This intention, if it be true and firm, will 
weigh more in God's sight than all his sins. 

The tenth talent is the consideration of and planning for future time. 



If a person has the intention of not wanting to love anything but the 
things of God, of not desiring anything but what he knows to be 
pleasing to God, of willingly and patiently embracing difficulties, even 
the pains of hell, were that to give God any consolation and were it to 
be God's will, then this talent excels all the rest. Through this talent all 
dangers are easily avoided. Whoever pays these ten talents will get my 
gold. 

However, as I said, the enemy wants to impede the people 
delivering my gold in three ways. First he wants to make them slow and 
lazy. There is both a physical and a spiritual laziness. The physical kind 
is when the body tires of working, getting up, and so forth. Spiritual 
laziness is when a spiritually minded person, knowing the sweet delight 
and grace of my Spirit, prefers to rest in that delight rather than to go 
out and help others to partake of it with him. Did not Peter and Paul 
experience the overflowingly sweet delight of my Spirit? If it had been 
my will, they would rather have lain hidden in the lowest part of the 
earth with the interior delight they had than to go out into the world. 

However, in order that others might be made participants in their 
sweet delight and in order to instruct others along with themselves, they 
preferred to go out for other people's sake as well as for their own 
greater glory and not to remain by themselves without strengthening 
others with the grace given them. In like manner my friends, although 
they would like to be alone and to enjoy that sweet delight they have 
already, should now go forth so that others might also become 
participants in their joy. Just as someone with abundant possessions 
does not use them for himself alone but entrusts them to others, so too 
my words and my grace should not be kept hidden but should be 
broadcast to others so that they, too, may be edified. 

My friends can give aid to three kinds of people. First, to the 
damned; second, to sinners, that is, to those who fall into sins and get 
up again; third, to the good who stand firm. But you may ask: 'How can 
a person give aid to the damned, seeing that they are unworthy of grace 
and it is impossible for them to return to grace?' Let me answer you by 
way of a simile. It is as though there were countless holes at the bottom 
of a certain precipice and anyone falling into them would necessarily 



sink to the depths. However, if someone were to block up one of the 
holes, the person falling would not sink down as deeply as if no hole 
had been blocked up. This is what happens to the damned. Although by 
reason of my justice and their own hardened malice they have to be 
condemned at a definite and foreknown time, still their punishment will 
be lighter if they are held back by others from doing certain evils and 
instead urged to do something good. That is how I am merciful even 
toward the damned. Although mercy pleads for leniency, justice and 
their own wickedness countermand it. 

In the second place, they can give aid to those who fall down but 
get back up again by teaching them how to get up, by making them take 
care not to fall, and by instructing them how to improve and to resist 
their passions. 

In the third place, they can be of benefit to the righteous and perfect. Do 
not they themselves fall as well? Of course they do, but it is for their 
greater glory and the devil's shame. Just as a soldier lightly wounded in 
battle gets all the more stirred up because of his wound and becomes 
that much keener for battle, so too the diabolical temptation of adversity 
stirs up my chosen ones all the more for the spiritual struggle and for 
humility, and they make all the more fervent progress toward winning 
the crown of glory. Therefore my words should not be kept hidden from 
my friends, for, having heard of my grace, they will get all the more 
stirred up as to devotion toward me. 

My enemy's second method is to use deception in order to make my 
gold look like clay. For this reason, when any of my words are being 
transcribed, the transcriber should bring two trusty witnesses or one 
man of proven conscience to certifY that he has examined the 
document. Only then may it be transmitted to whomever he wants, in 
order not to come uncertified into the hands of enemies who could add 
something false, which could lead to the words of truth being 
denigrated among simple folk. 

My enemy's third method is to make his own friends preach 
resistance to my gold. My friends should then say to those who 
contradict them: 'The gold of these words contains, as it were, only 
three teachings. They teach you to fear rightly, to love piously, to desire 



heaven intelligently. Test the words and see for yourselves, and, if you 
find anything else there, contradict it!' " 



Christ's words to the bride about how the way to paradise was opened by his 

coming, and about the ardent love he showed us in bearing so many sufferings for 

us from his birth to his death, and about how the way to hell has now been made 

wide and the way to paradise narrow. 

Book 2 - Chapter 15 

"You are wondering why I am telling you such things and why I am 
revealing such marvels to you. Is it for your sake alone? Of course not, 
it is for the edification and salvation of others. You see, the world was 
like a kind of wilderness in which there was one road leading down to 
the great abyss. In the abyss were two chambers. One was so deep that 
it had no bottom and the people who went down into it never came up 
again. The second was not so deep or frightening as the first. Those who 
went down into it had some hope of help; they experienced longing and 
delay but not misery, darkness but not torment. The people who lived in 
this second chamber kept sending their cries daily to a magnificent city 
nearby that was filled with every good thing and every delight. 

They cried out hardily, for they knew the way to the city. However, 
the wild forest was so thick and dense that they were unable to cross it 
or make any advance because of its density, and they had not the 
strength to forge a path through it. What was their cry? Their cry was 
this: 'O God, come and give us help, show us the way and enlighten us, 
we are waiting for you! We cannot be saved by anyone but you.' This 
cry came to my hearing in heaven and moved me to mercy. Appeased 
by their crying, I came to the wilderness like a pilgrim. 

But before I began to work and make my way, a voice spoke out 
ahead of me, saying: 'The ax has been laid to the tree.' This voice was 
none other than John the Baptist. He was sent before me and cried out 
in the desert: 'The ax has been laid to the tree,' which is to say: 'Let the 
human race be ready, for the ax is now ready, and he has come to 



prepare a way to the city and is uprooting every obstacle.' When I came, 
I worked from sunrise to sunset, that is, I devoted myself to the 
salvation of humankind from the time of my incarnation until my death 
on the cross. At the start of my undertaking, I took flight into the 
wilderness away from my enemies, more precisely, from Herod who 
was pursuing me; I was put to the test by the devil and suffered 
persecution from men. Later, while enduring much toil, I ate and drank 
and sinlessly complied with other natural needs in order to build up the 
faith and to show that I had truly taken a human nature. 

While I prepared the way to the city, that is, to heaven, and 
uprooted all the obstacles that had sprung up, brambles and thorns 
scratched my side and harsh nails wounded my hands and feet. My 
teeth and my cheeks were badly mishandled. I bore it with patience and 
did not turn back but went ahead all the more zealously, like an animal 
driven by starvation that, when it sees a man holding a spear against it, 
charges into the spear in its desire to get at the man. And the more the 
man thrusts the spear into the entrails of the animal, the more the animal 
thrusts itself against the spear in its desire to get at the man, until at last 
its entrails and entire body are pierced through and through. In like 
manner, I burned with such love for the soul, that, when I beheld and 
experienced all these harsh torments, the more eager men were to kill 
me, the more ardent I became to suffer for the salvation of souls. 

Thus I made my way in the wilderness of this world and prepared a 
road through my blood and sweat. The world might well be called a 
wilderness, since it was lacking in every virtue and remained a 
wilderness of vice. It had only one road on which everyone was 
descending into hell, the damned toward damnation, the good towards 
darkness. I heard mercifiilly their longstanding desire for future 
salvation and came like a pilgrim in order to work. Unknown to them in 
my divinity and power, I prepared the road that leads to heaven. My 
friends saw this way and observed the difficulties of my work and my 
eagerness of heart, and many of them followed me in joy for a long 
time. 

But now there has been a change in the voice that used to cry out: 
'Be ready!' My road has been altered, and thickets and thorn bushes 



have grown up, and those who were advancing on it have hahed. The 
way to hell has been opened up. It is broad, and many people travel by 
it. However, in order not to let my road become altogether forgotten and 
neglected, my few friends still travel it in their longing for their 
heavenly homeland, like birds moving from bush to bush, hidden, as it 
were, and serving me out of fear, since everyone nowadays thinks that 
to travel by the way of the world leads to happiness and joy. 
For this reason, because my road has become narrow while the road of 
the world has been widened, I am now shouting out to my friends in the 
wilderness, that is, in the world, that they should remove the thorn 
bushes and brambles from the road leading to heaven and recommend 
my road to those who are making their way. 

As it is written: 'Blessed are those who have not seen me and have 
believed'. Likewise, happy are they who now believe in my words and 
put them into practice. As you see, I am like a mother who runs out to 
meet her roving son. She holds out a light for him on the way so that he 
can see the road. In her love, she goes to meet him on the way and 
shortens his journey. She goes up to him and embraces and greets him. 
With love like that I shall run out to meet my friends and all the people 
returning to me, and I shall give their hearts and souls the light of divine 
wisdom. I will embrace them with glory and surround them with the 
heavenly court where there is neither heaven above nor earth below but 
only the vision of God; where there is neither food nor drink, but only 
the enjoyment of God. 

The road to hell is open for the wicked. Once they enter into it, they 
will never come up again. They will be without glory or bliss and will 
be filled with misery and everlasting reproach. This is why I speak 
these words and reveal this love of mine, so that those who have turned 
away may turn back to me and recognize me, their Creator, whom they 
have forgotten." 



Christ's words to the bride about why he speaks with her rather than with others 

better than she, and about three things commanded, three forbidden, three 
permitted, and three recommended to the bride by Christ; a most excellent lesson. 



Book 2 - Chapter 16 

"Many people wonder why 1 speak with you and not with others 
who live a better life and have served me for a longer time. 1 answer 
them by way of a parable: A certain lord owns several vineyards in 
several different regions. The wine of each vineyard has the particular 
taste of the region where it comes from. Once the wine has been 
pressed, the owner of the vineyards sometimes drinks the mediocre and 
weaker wine and not the better kind. If any of those present sees him 
and asks their lord why he does so, he will answer that this particular 
wine tasted good and sweet to him at the time. This does not meant that 
the lord gets rid of the better wines or holds them in disdain, but that he 
reserves them for his use and privilege on an appropriate occasion, each 
of them for the occasion for which it is suited. This is the way 1 deal 
with you. 

1 have many friends whose life is sweeter to me than honey, more 
delicious than any wine, brighter in my sight than the sun. However, it 
pleased me to choose you in my Spirit, not because you are better than 
they are or equal to them or better qualified, but because 1 wanted to - 1 
who can make sages out of fools and saints out of sinners. 1 did not 
grant you so great a grace because 1 hold the others in disdain. Rather, I 
am reserving them for another use and privilege as justice demands. 
Humble yourself then in every way, and do not let anything trouble you 
but your sins. Love everyone, even those who seem to hate and slander 
you, for they are only providing you with a greater opportunity to win 
your crown! Three things 1 command you to do. Three things I 
command you not to do. Three things 1 permit you to do. Three things I 
recommend you to do. 

I command you to do three things, then. First, to desire nothing but 
your God; second, to cast off all pride and arrogance; third, always to 
hate the lust of the flesh. Three things 1 order you not to do. First, 
neither to love vain, indecent speech nor, second, excessive eating and 
superfluity in other things, and, third, to flee from worldly merriment 
and frivolity. 1 permit you to do three things. First, to sleep moderately 
for the sake of good health; second, to carry out temperate vigils to train 



the body; third, to eat moderately for the strength and sustenance of 
your body. 

I recommend three things to you. First, to take pains to fast and 
carry out good works that earn the promise of the kingdom of heaven; 
second, to dispose of your possessions for the glory of God; third, I 
counsel you to think on two things continually in your heart. First, think 
on all that I have done for you by suffering and dying for you. Such a 
thought stirs up love for God. Second, consider my justice and the 
coming judgment. This instills fear in your mind. Finally, there is a 
fourth thing which I both order and command and recommend and 
permit. This is to obey as you ought. I order this, inasmuch as I am your 
God. I command you not to act otherwise, inasmuch as I am your Lord. 
I permit this to you, inasmuch as I am your bridegroom. I also 
recommend it, inasmuch as I am your friend." 



Christ's words to the bride about how God's divinity can truly be named virtue, 

and about the manifold downfall of humankind instigated by the devil, and about 

the manifold remedy to aid humankind that was given and provided for through 

Christ. 

Book 2 - Chapter 17 

The Son of God spoke to the bride saying: "Do you firmly believe 
that what the priest holds in his hands is the body of God?" She 
answered: "I firmly believe that, just as the word sent to Mary was 
made flesh and blood in her womb, so too that which I now see in the 
hands of the priest I believe to be true God and man." The Lord 
answered her: "I am the same who am speaking to you, remaining 
eternally in the divine nature, having become human in the womb of the 
Virgin but without losing my divinity. My divinity can rightly be named 
virtue, since there are two things in it: power most powerful, the source 
of all power, and wisdom most wise, the source and seat of all wisdom. 
In this divine nature all things that exist are ordered wisely and 
rationally. 



There is not one little tittle in heaven that is not in it and that has 
not been established and foreseen by it. Not a single atom on earth, not 
one spark in hell is outside its rule and can hide itself from its 
foreknowledge. Do you wonder why I said 'not one little tittle in 
heaven'? Well, a tittle is the final stroke on a glossed word. Indeed 
God's word is the final stroke on all things and was ordained for the 
glorification of all things. Why did I say 'not a single atom on earth,' if 
not because all earthly things are transitory? Not even atoms, however 
small they are, are outside of God's plan and providence. Why did I say 
'not one spark in hell,' if not because there is nothing in hell except 
envy? Just as a spark comes from fire, so all kinds of evil and envy 
come from the unclean spirits, with the result that they and their 
followers always have envy but never love of any kind. 

Therefore, perfect knowledge and power are in God, which is why 
each thing is so arranged that nothing is greater than God's power, nor 
can anything be caused to be made contrary to reason, but all things 
have been made rationally, suitable to the nature of each thing. The 
divine nature, then, inasmuch as it can rightly be named virtue, showed 
its greatest virtue in the creation of the angels. It created them for its 
own glory and for their delight, so that they might have charity and 
obedience: charity, by which they love none but God; obedience, by 
which they obey God in all things. Some of the angels went wickedly 
astray and wickedly set their will against these two things. They turned 
their will directly against God, so much so that virtue became odious to 
them and, therefore, that which was opposed to God became dear to 
them. Because of this disordered direction of their will, they deserved to 
fall. It was not that God caused their fall, but they themselves brought it 
about through the abuse of their own knowledge. 

When God saw the reduction in the numbers of the heavenly host 
that had been caused through their sin, he again showed the power of 
his divinity. For he created human beings in body and soul. He gave 
them two goods, namely the freedom to do good and the freedom to 
avoid evil, because, given that no more angels were to be created, it was 
fitting that human beings should have the freedom of rising, if they 
wished, to angelic rank. God also gave the human soul two goods, 
namely a rational mind to order to distinguish opposite from opposite 



and better from best; and fortitude in order to persevere in the good. 
When the devil saw this love of God for mankind, he considered thus in 
his envy: 'So then, God has made a new thing that can rise up to our 
place and by its own efforts gain that which we lost through neglect! 

If we can deceive him and cause his downfall, he will cease his 
efforts, and then he will not rise up to such a rank.' Then, having 
thought out a plan of deception, they deceived the first man and 
prevailed over him with my just permission. But how and when was the 
man defeated? To be sure, when he left off virtue and did what was 
forbidden, when the serpent's promise pleased him more than obedience 
to me. Due to this disobedience he could not live in heaven, since he 
had despised God, and not in hell either, since his soul, using reason, 
carefiilly examined what he had done and had contrition for his crime. 

For that reason, the God of virtue, considering human 
wretchedness, arranged a kind of imprisonment or place of captivity, 
where people might come to recognize their weakness and atone for 
their disobedience until they should deserve to rise to the rank they had 
lost. The devil, meanwhile, taking this into consideration, wanted to kill 
the human soul by means of ingratitude. Injecting his filth into the soul, 
he so darkened her intellect that she had neither the love nor the fear of 
God. God's justice was forgotten and his judgment scorned. For that 
reason, God's goodness and gifts were no longer appreciated but fell 
into oblivion. 

Thus God was not loved, and the human conscience was so 
darkened that humanity was in a wretched state and fell into even 
greater wretchedness. Although humanity was in such a state, still God's 
virtue was not lacking; rather, he revealed his mercy and justice. He 
revealed his mercy when he revealed to Adam and other good people 
that they would obtain help at a predetermined time. This stirred up 
their fervor and love for God. He also revealed his justice through the 
flood in Noah's day, which filled human hearts with the fear of God. 
Even after that the devil still did not leave off further molesting 
humankind, but attacked it by means of two other evils. First, he 
inspired faithlessness in people; second, hopelessness. He inspired 
faithlessness in order that people might not believe in the word of God 



but would attribute his wonders to fate. He inspired hopelessness lest 
they hope to be saved and obtain the glory they had lost. 

The God of virtue supplied two remedies to fight these two evils. 
Against hopelessness he offered hope, giving Abram a new name and 
promising him that from his seed there would be born the one who 
would lead him and the imitators of his faith back to the lost 
inheritance. He also appointed prophets to whom he revealed the 
manner of redemption and the times and places of his suffering. With 
respect to the second evil of faithlessness, God spoke to Moses and 
revealed his will and the law to him and backed his words up with 
portents and deeds. Although all this was done, still the devil did not 
desist from his evil. Constantly urging humankind on to worse sins, he 
inspired two other attitudes in the human heart: first, that of regarding 
the law as unbearable and losing peace of mind over trying to live up to 
it; second, he inspired the thought that God's decision to die and suffer 
out of charity was too incredible and far too difficult to believe. 

Again God provided two further remedies for these two evils. First, 
he sent his own Son into the womb of the Virgin so that nobody would 
lose peace of mind over how hard the Law was to fiilfill, since, having 
assumed a human nature, his Son fiilfilled the requirements of the Law 
and then made it less strict. With respect to the second evil, God 
displayed the very height of virtue. The Creator died for creation, the 
righteous one for sinners. Innocent, he suffered to the last drop, as had 
been foretold by the prophets. Even then the wickedness of the devil did 
not cease, but again he rose up against humanity, inspiring two further 
evils. First, he inspired the human heart to hold my words in contempt 
and, second, to let my deeds fall into oblivion. 

God's virtue has again begun to indicate two new remedies against 
these two evils. The first is to return my words to honor and to 
undertake to imitate my deeds. This is why God has led you in his 
Spirit. He has also revealed his will on earth to his friends through you, 
for two reasons in particular. The first is in order to reveal God's mercy, 
so that people might learn to recall the memory of God's love and 
suffering. The second is to remind them of God's justice and to make 
them fear the severity of my judgment. 



Therefore, tell this man that, given that my mercy has already 
come, he should bring it out into the light so that people might learn to 
seek mercy and to beware of the judgment on themselves. Moreover, 
tell him that, although my words have been written down, still they 
must first be preached and put into practice. You can understand this by 
way of a metaphor. When Moses was about to receive the Law, a staff 
was made and two stone tablets were hewn. Nevertheless, he did not 
work miracles with the staff until there was a need for it and the 
occasion demanded it. When the acceptable time came, then there was a 
show of miracles and my words were proved by deeds. 

Likewise, when the New Law arrived, first my body grew and 
developed until a suitable time and from then on my words were heard. 
However, although my words were heard, still they did not have force 
and strength in themselves until accompanied by my deeds. And they 
were not fulfilled until I fulfilled all the things that had been foretold 
about me through my passion. It is the same now. Although my loving 
words have been written down and should be conveyed to the world, 
still they cannot have any force until they have been completely brought 
out into the light." 



About three wonderful things that Christ has done for the bride, and about how 
the sight of angels is too beautiful and that of devils too ugly for human nature to 
bear, and about why Christ has condescended to come as a guest to a widow like 

her 

Book 2 - Chapter 18 

"I have done three wonderfiil things for you. You see with spiritual 
eyes. You hear with spiritual ears. With the physical touch of your hand 
you feel my spirit in your living breast. You do not see the sight you see 
as it is in fact. For if you saw the spiritual beauty of the angels and of 
holy souls, your body could not bear to see it but would break like a 
vessel, broken and decayed due to the soul's joy at the sight. If you saw 
the demons as they are, you would either go on living in great sorrow or 



you would die a sudden death at the terrible sight of them. This is why 
spiritual beings appear to you as if they had bodies. 

The angels and souls appear to you in the likeness of human beings 
who have soul and life, because angels live by their spirit. The demons 
appear to you in a form that is mortal and belongs to mortality, such as 
in the form of animals or other creatures. Such creatures have a mortal 
spirit, since when their body dies, their spirit dies too. However, devils 
do not die in spirit but are forever dying and live forever. Spiritual 
words are spoken to you by means of analogies, since you cannot grasp 
them otherwise. The most wonderfiil thing of all is that you feel my 
spirit move in your heart." 

Then she replied: "O my Lord, Son of the Virgin, why have you 
condescended to come as a guest to so base a widow, who is poor in 
every good work and so weak in understanding and discernment and 
ridden with sin for so long?" He answered her: "I can do three things. 
First, I can make a poor person rich and a foolish person of little 
intelligence capable and intelligent. I am also able to restore an aged 
person to youth. It is like the phoenix that brings together dried twigs. 
Among them is the twig of a certain tree that is dry by nature on the 
outside and warm on the inside. The warmth of the sunbeams comes to 
it first and kindles it, and then all the twigs are set on fire from it. In the 
same way you should gather together the virtues by which you can be 
restored from your sins. 

Among them you should have a piece of wood that is warm on the 
inside and dry on the outside; I mean your heart, which should be dry 
and pure from all worldly sensuality on the outside and so fiill of love 
on the inside that you want nothing and yearn for nothing but me. Then 
the fire of my love will come into the heart first and in that way you 
will be enkindled with all the virtues. Thoroughly burned by them and 
purged from sins, you will arise like the rejuvenated bird, having put off 
the skin of sensuality." 



Christ's words to the bride about how God speaks to his friends through his 



preachers and through sufferings, and about Christ as symbolized by an owner of 

bees and the church by a beehive and Christians by bees, and about why bad 

Christians are allowed to live among good ones. 

Book 2 - Chapter 19 

"I am your God. My Spirit has led you to hear and see and feel: to 
hear my words, to see visions, to feel my Spirit with the joy and 
devotion of your soul. All mercy is found in me together with justice, 
and there is mercy in my justice. I am like a man who sees his friends 
fall away from him, down on to a road where there is a horrible 
yawning gap out of which it is impossible to climb. 1 speak to these 
friends through those people who have an understanding of scripture. I 
speak with a lash, 1 warn them of their danger. But they just act 
contrariwise. They head for the impasse and do not care about what I 
say. 

I have only one thing to say: 'Sinner, turn back to me! You are 
headed for danger; there are traps along the way of a kind that are 
hidden from you due to the darkness of your heart.' They scorn what I 
say. They ignore my mercy. However, though my mercy is such that 1 
warn sinners, my justice is such that, even if all the angels were to drag 
them back, they could not be converted unless they themselves direct 
their own will toward the good. If they turned their will to me and gave 
me their heart's consent, not all the demons together could hold them 
back. 

There is an insect called the bee that is kept by its lord and master. 
The bees show respect in three ways to their ruler, the queen bee, and 
derive benefit from her in three ways. First, the bees carry all the nectar 
they find to their queen. Second, they stay or go at her beck and call, 
and wherever they fly and wherever they appear, their love and charity 
is always for the queen. Third, they follow and serve her, sticking 
steadily close by her side. In return for these three things, the bees 
receive a threefold benefit from their queen. 

First, her signal gives them a set time to go out and work. Second, 
she gives them direction and mutual love. Because of her presence and 



rule and because of the love she has toward them and they toward her, 
all the bees are united with one another in love, and each one rejoices 
over the others and at their advancement. Third, they are made fruitful 
through their mutual love and the joy of their leader. Just as fish 
discharge their eggs while playing together in the sea, and their eggs 
fall into the sea and bear fruit, so bees are also made fruitful through 
their mutual love and their leader's affection and joy. By my wondrous 
power, a seemingly lifeless seed comes forth from their love and will 
receive life through my goodness. 

The master, that is, the owner of the bees, speaks to his servant in 
his concern for them: 'My servant,' he says, 'it seems to me that my bees 
are ill and do not fly at all.' The servant answers: 'I do not understand 
this illness, but if it is so, I ask you how I can learn about it.' The master 
answers: 'You can infer their illness or problem by three signs. The first 
sign is that they are weak and sluggish in flight, which means that they 
have lost the queen from whom they receive strength and consolation. 
The second sign is that they go out at random and unplanned hours, 
which means that they are not getting the signal of their leader's call. 

The third sign is that they show no love for the beehive, and 
therefore return home carrying nothing back, sating themselves but not 
bringing any nectar to live on in the future. Healthy and fit bees are 
steady and strong in their flight. They keep regular hours for going out 
and returning, bringing back wax to build their dwellings and honey for 
their nourishment.' The servant answers the master: 'If they are useless 
and infirm, why do you allow them to go on anymore and do not do 
away with them?' The master answers: 'I permit them to live for three 
reasons, inasmuch as they provide three benefits, although not by their 
own power. 

First, because they occupy the dwellings prepared for them, 
horseflies do not come and occupy the empty dwellings and disturb the 
good bees that remain. Second, other bees become more fruitful and 
diligent at their work due to the badness of the bad bees. The fruitful 
bees see the bad and unfruitful bees working only to satisfy their own 
desires, and they become the more diligent in their work of gathering 
for their queen the more eager the bad bees are seen to be in gathering 



for their own desires. In the third place, the bad bees are usefUl to the 
good bees when it comes to their mutual defense. For there is a flying 
insect accustomed to eating bees. When the bees perceive this insect 
coming, all of them hate it in common. 

Although the bad bees fight and hate it out of envy and self- 
defense, while the good ones do so out of love and justice, both the 
good and bad bees work together to attack these insects. If all the bad 
bees were taken away and only the good ones were left, this insect 
would quickly prevail over them, since then they would be fewer. That 
is why,' the master said, 'I put up with the useless bees. However, when 
autumn comes, I shall provide for the good bees and shall separate them 
from the bad ones that, if they are left outside the beehive, will die from 
the cold. 

But if they remain inside and do not gather, they will be in danger 
of starvation, inasmuch as they have neglected to gather food when they 
could.' I am God, the Creator of all things; I am the owner and the lord 
of the bees. Out of my ardent love and by my blood I founded my 
beehive, that is, the Holy Church, in which Christians should be 
gathered and dwell in unity of faith and mutual love. Their dwelling- 
places are their hearts, and the honey of good thoughts and affections 
should inhabit it. This honey ought to be brought there through 
considering my love in creation and my toils in redemption and my 
patient support and mercy in calling back and restoring. 

In this beehive, that is, in the Holy Church, there are two kinds of 
people, just as there were two kinds of bees. The first ones are those bad 
Christians who do not gather nectar for me but for themselves. They 
return carrying nothing back and do not recognize their leader. They 
have a sting instead of honey and lust instead of love. The good bees 
represent good Christians. They show me respect in three ways. First, 
they hold me as their leader and lord, offering me sweet honey, that is, 
works of charity, which are pleasing to me and usefiil to themselves. 
Second, they wait upon my will. Their will accords with my will, all 
their thought is on my passion, all their actions are for my glory. Third, 
they follow me, that is, they obey me in everything. 



Wherever they are, whether outside or inside, whether in sorrow or 
in joy, their heart is always joined to my heart. This is why they derive 
benefit from me in three ways. First, through the call of virtue and my 
inspiration, they have fixed and certain times, night at nighttime and 
daylight at daytime. Indeed, they change night into day, that is, worldly 
happiness into eternal happiness, and perishable happiness into 
everlasting stability. They are sensible in every respect, inasmuch as 
they make use of their present goods for their necessities; they are 
steadfast in adversity, wary in success, moderate in the care of the body, 
careful and circumspect in their actions. Second, like the good bees, 
they have mutual love, in such away that they are all of one heart 
toward me, loving their neighbor as themselves but me above all else, 
even above themselves. 

Third, they are made fmitfiil through me. What is it to be fmitfiil if 
not to have my Holy Spirit and be filled with him? Whoever does not 
have him and lacks his honey is unfruitfiil and useless; he falls down 
and perishes. However, the Holy Spirit sets the person in whom he 
dwells on fire with divine love; he opens the senses of his mind; he 
uproots pride and incontinence; he spurs the soul on to the glory of God 
and the contempt of the world. 

The unfruitful bees do not know this Spirit and therefore scorn 
discipline, fleeing the unity and fellowship of love. They are empty of 
good works; they change daylight into darkness, consolation into 
mourning, happiness into sorrow. Nevertheless, I let them live for three 
reasons. First, so that horseflies, that is, the infidels, do not get into the 
dwelling-places that have been prepared. If the wicked were removed 
all at once, there would be too few good Christians left, and, because of 
their small numbers, the infidels, being greater in number, would come 
and live side by side with them, causing them much disturbance. 
Second, they are tolerated in order to test the good Christians, for, as 
you know, the perseverance of good people is put to the test by the 
wickedness of the wicked. 

Adversity reveals how patient a person is, while prosperity makes 
plain how persevering and temperate he is. Since vices insinuate 
themselves into good characters from time to time and virtues can often 



make people proud, the wicked are allowed to live alongside the good 
in order that good people may not become enervated from too much 
happiness or fall asleep out of sloth, and also in order that they may 
frequently fix their gaze on God. Where there is little struggle, there is 
also little reward. In the third place, they are tolerated for their 
assistance so that neither the gentiles nor other hostile infidels might 
harm those seeming to be good Christians , but that they might rather 
fear them because there are more of them. The good offer resistance to 
the wicked out of justice and love of God, while the wicked do so only 
for the sake of self-defense and to avoid God's wrath. In this way, then, 
the good and wicked help each other, with the result that the wicked are 
tolerated for the sake of the good and the good receive a higher crown 
on account of the wickedness of the wicked. 

The beekeepers are the prelates of the church and the princes of the 
land, whether good or bad. I speak to the good keepers and I, their God 
and keeper, admonish them to keep my bees safe. Have them consider 
the comings and goings of the bees! Let them take note of whether they 
are sick or healthy! If they happen not to know how to discern this, here 
are three signs I give them to recognize it. Those bees are useless that 
are sluggish in flight, erratic in their hours, and contribute nothing to 
bringing in honey. The ones that are sluggish in flight are those who 
show greater concern for temporal goods than for eternal ones, who fear 
the death of the body more than that of the soul, who say this to 
themselves: 'Why should I be full of disquiet, when I can have quiet and 
peace? Why should I die to myself when I can live?' 

These wretches do not reflect on how I, the powerful King of glory, 
chose to be powerless. I know the greatest quiet and peace and, indeed, 
I am peace itself, and yet I chose to give up peace and quiet for their 
sake and freed them through my own death. They are erratic in their 
hours in that their affections tend toward worldliness, their conversation 
toward indecency, their labor toward selfishness, and they arrange their 
time according to the cravings of their bodies. The ones who have no 
love for the beehive and do not gather nectar are those who do some 
good works for my sake but only out of fear of punishment. Even 
though they do perform some works of piety, still they do not give up 
their selfishness and sin. They want to have God but without giving up 



the world or enduring any wants or hardship. 

These bees are the kind that hurry home with empty feet, but their 
hurry is unwise, since they do not fly with the right sort of love. 
Accordingly, when autumn comes, that is, when the time of separation 
comes, the useless bees will be separated from the good ones and they 
will suffer eternal hunger in return for their selfish love and desires. In 
return for scorning God and for their disgust at virtue they will be 
destroyed by excessive cold but with out being consumed. 

However, my friends should be on their guard against three evils 
from the bad bees. First, against letting their rottenness enter the ears of 
my friends, since the bad bees are poisonous. Once their honey is gone, 
there is nothing sweet left in them; instead they are full of poisoned 
bitterness. Second, they should guard the pupils of their eyes against the 
wings of the bad bees that are as sharp as needles. Third, they should be 
carefiil not to expose their bodies to the tails of the bees, for they have 
barbs that sting sharply. The learned who study their habits and 
temperament can explain the meaning of these things. Those who are 
unable to understand it should be wary of the risks and avoid their 
company and example. 

Otherwise, they will learn by experience what they did not know 
how to learn by listening." Then his Mother said: "Blessed are you, my 
Son, you who are and were and always will be! Your mercy is sweet 
and your justice great. You seem to remind me, my Son - to speak 
figuratively - of a cloud rising up to heaven preceded by a light breeze. 
A dark spot appeared in the cloud, and a person who was out of doors, 
feeling the light breeze, raised his eyes and saw the dark cloud and 
thought to himself: 'This dark cloud seems to me to indicate rain.' And 
he prudently hurried into a shelter and hid himself from the rain. 

Others, however, who were blind or who perhaps did not care, 
made little of the light breeze and were unafraid of the dark cloud, but 
they learned by experience what the cloud meant. The cloud, taking 
over the whole sky, came with violent commotion and so furious and 
mighty a fire that living things were expiring at the very commotion. 
The fire was consuming all the inner and outer parts of man so that 



nothing remained. 

My Son, this cloud is your words, which seem dark and incredible to 

many people since they have not been heard much and since they have 

been given to ignorant people and have not been confirmed by portents. 

These words were preceded by my prayer and by the mercy with which 

you have mercy on everyone and, like a mother, draw everyone to 

yourself. 

This mercy is as light as a light breeze because of your patience and 
sufferance. It is warm with the love with which you teach mercy to 
those who provoke you to anger and offer kindness to those who scorn 
you. Therefore, may all those who hear these words raise their eyes and 
see and know their source. They should consider whether these words 
signify mercy and humility. They should reflect on whether the words 
signify present or fiiture things, truth or falsehood. If they find that the 
words are true, let them hurry to a shelter, that is, to true humility and 
love of God. For, when justice comes, the soul will then be separated 
from the body and engulfed by fire and burn both outwardly and 
inwardly. It will burn, to be sure, but it will not be consumed. For this 
reason, I, the Queen of mercy, cry out to the inhabitants of the world: 
may they raise their eyes and behold mercy! I admonish and beseech 
like a mother, I counsel like a sovereign lady. 

When justice comes, it will be impossible to withstand it. 
Therefore, have a firm faith and be thoughtful, test the truth in your 
conscience, change your will, and then the one who has shown you 
words of love will also show the deeds and proof of love!" Then the 
Son spoke to me, saying: "Above, regarding the bees, I showed you that 
they receive three benefits from their queen. I tell you now that those 
crusaders whom I have placed at the borders of Christian lands should 
be bees like that. But now they are fighting against me, for they do not 
care about souls and have no compassion on the bodies of those who 
have been converted from error to the Catholic faith and to me. 

They oppress them with hardships and deprive them of their 
liberties. They do not instruct them in the faith, but deprive them of the 
sacraments and send them to hell with a greater punishment than if they 
had stayed in their traditional paganism. 



Furthermore, they fight only in order to increase their own pride and 
augment their greed. Therefore, the time is coming for them when their 
teeth will be ground, their right hand mutilated, their right foot severed, 
in order that they may live and know themselves." 



God's grievance concerning three men now going around in the world, and about 

how from the start God established three estates, namely those of the clergy, the 

defenders, and the laborers; and about the punishment prepared for the thankless 

and about the glory given to the thankful. 

Book 2 - Chapter 20 

The great host of heaven was seen, and God spoke to it, saying: 
"Although you know and see all things in me, however, because it is my 
wish, I will state my complaint before you concerning three things. The 
first is that those lovely beehives, which were built in heaven from all 
eternity and from which those worthless bees went out, are empty. The 
second is that the bottomless pit, against which neither rocks nor trees 
are of any help, stands ever open. Souls descend into it like snow falling 
from the sky down to earth. Just as the sun dissolves snow into water, 
so too souls are dissolved of every good by that terrible torment and are 
renewed unto every punishment. My third complaint is that few people 
notice the fall of souls or the empty dwellings from which the bad 
angels have strayed. I am therefore right to complain. 

I chose three men from the beginning. By this I am figuratively 
speaking of the three estates in the world. First, I chose a cleric to 
proclaim my will in his words and to demonstrate it in his actions. 
Second, I chose a defender to defend my friends with his own life and 
to be ready for any undertaking for my sake. Third, I chose a laborer to 
labor with his hands in order to provide bodily food through his work. 
The first man, that is, the clergy, has now become leprous and mute. 
Anyone who looks to see a fine and virtuous character in him shrinks 
back at the sight and shudders to approach him because of the leprosy 
of his pride and greed. When he wants to listen to him, the priest is 
mute about praising me but a chatterbox in praising himself 



So, how is the path to be opened that leads the way to great joy, if 
the one who should be leading the way is so weak? And if the one who 
should be proclaiming it is mute, how will that heavenly joy be heard 
of? The second man, the defender, trembles at heart and his hands are 
idle. He trembles at causing scandal in the world and losing his 
reputation. His hands are idle in that he does not perform any holy 
works. Instead, everything he does, he does for the world. Who, then, 
will defend my people if the one who should be their leader is afraid? 

The third man is like an ass that lowers its head to the ground and 
stands with its four feet joined together. Sure, indeed, the people are 
like an ass that longs for nothing but things of the earth, which neglects 
the things of heaven and goes in search of perishable goods. They have 
four feet, since they have little faith and their hope is idle; third, they 
have no good works and, fourth, they are entirely intent upon sinning. 
This is why their mouth is always open for gluttony and greed. My 
friends, how can that endless yawning pit be reduced or the honeycomb 
be filled by people such as these?" 

God's Mother replied: "May you be blessed, my Son! Your 
grievance is justified. Your friends and I have only one word of excuse 
for you to save the human race. It is this: 'Have mercy, Jesus Christ, Son 
of the living God!' This is my cry and the cry of your friends." The Son 
replied: "Your words are sweet to my ears, their taste delights my 
mouth, they enter my heart with love. I do have a cleric, a defender, and 
a peasant. The first pleases me like a bride whom an honest bridegroom 
yearns and longs for with divine love. His voice will be like the voice of 
clamorous speech that echoes in the woods. The second will be ready to 
give his life for me and will not fear the reproach of the world. I shall 
arm him with the weapons of my Holy Spirit. The third will have so 
firm a faith that he will say: 'I believe as firmly as if I saw what I 
believe. I hope for all the things God has promised.' He will have the 
intention of doing good and growing in virtue and avoiding evil. 

In the first man's mouth I shall put three sayings for him to 
proclaim. His first proclamation will be: 'Let him who has faith put 
what he believes into practice!' The second: 'Let him who has a firm 



hope be steadfast in every good work.' The third: 'Let him who loves 
perfectly and with charity yearn fervently to see the object of his love!' 
The second man will work like a strong lion, taking carefiil precautions 
against treachery and persevering steadfastly. The third man will be as 
wise as a serpent that stands on its tail and lifts its head to the skies. 
These three will carry out my will. Others will follow them. Although I 
speak of three, by them I mean many." Then he spoke to the bride, 
saying: "Stand firm! Do not be concerned about the world or about its 
reproaches, for I, who heard every kind of reproach, am your God and 
your Lord." 



The words of the glorious Virgin to her daughter about how Christ was taken 
down from the cross and about her own bitterness and sweetness at the passion of 

her Son, and about how the soul is symbolized by a virgin and the love of the 
world and the love of God by two youths, and about the qualities the soul should 

have as a virgin. 

Book 2 - Chapter 21 

Mary spoke: "You should reflect on five things, my daughter. First, 
how every limb in my Son's body grew stiff and cold at his death and 
how the blood that flowed from his wounds as he was suffering dried 
up and clung to each limb. Second, how his heart was pierced so 
bitterly and mercilessly that the man speared it until the lance hit a rib, 
and both parts of the heart were on the lance. Third, reflect on how he 
was taken down from the cross! The two men who took him down from 
the cross made use of three stepladders: one reached to his feet, the 
second just below his armpits and arms, the third to the middle of his 
body. 

The first man got up and held him by the middle. The second, 
getting up on another ladder, first pulled a nail out of one arm, then 
moved the ladder and pulled the nail from the other hand. The nails 
extended through the crossbeam. The man who had been holding up the 
weight of the body then went down as slowly and carefully as he could, 
while the other man got up on the stepladder that went to the feet and 



pulled out the nails from the feet. When he was lowered to the ground, 
one of them held the body by the head and the other by the feet. I, his 
mother, held him about the waist. And so the three of us carried him to a 
rock that I had covered with a clean sheet and in that we wrapped his 
body. I did not sew the sheet together, because I knew that he would not 
decay in the grave. 

After that came Mary Magdalene and the other holy women. 
Angels, too, as many as the atoms of the sun, were there, showing their 
allegiance to their Creator. None can tell what sorrow I had at the time. 
I was like a woman giving birth who shakes in every limb of her body 
after delivery. Although she can scarcely breathe due to the pain, still 
she rejoices inwardly as much as she can because she knows that the 
child she has given birth to will never return to the same painful ordeal 
he has just left. In the same way, although no sorrow could compare 
with my sorrow over the death of my Son, still I rejoiced in my soul 
because I knew my Son would no longer die but would live forever. 

Thus my sorrow was mixed with a measure of joy. I can truly say 
that there were two hearts in the one grave where my Son was buried. Is 
it not said: 'Where your treasure is, there is your heart as well'? 
Likewise, my heart and mind were constantly going to my Son's grave." 
Then the Mother of God went on to say: 'T shall describe this man by 
way of a metaphor, how he was situated and in what kind of state and 
what his present situation is like. It is as though a virgin was betrothed 
to a man and two youths were standing before her. One of them, having 
been addressed by the virgin, said to her: 

'I advise you not to trust the man to whom you are betrothed. He is 
unbending in his actions, tardy in payment, miserly in giving gifts. 
Rather, put your trust in me and in the words I speak to you, and I shall 
show you another man who is not hard but gentle in every way, who 
gives you what you want right away and gives you plenty of pleasant 
and delightftil gifts.' 

The virgin, hearing this and thinking about it to herself, answered: 
'Your words are good to hear. You yourself are gentle and attractive to 
my eyes. I think I will follow your advice.' When she took off her ring 
in order to give it to the youth, she saw three sayings inscribed on it. 



The first was: 'When you come to the top of the tree, beware lest you 
lay hold of a dry branch of the tree to support yourself and fall!' The 
second saying was: 'Beware lest you take advice from an enemy!' 

The third saying was: 'Place not your heart between the teeth of a 
lion!' When the virgin saw these sayings, she pulled her hand back and 
held onto the ring, thinking to herself: 'These three sayings I see may 
perhaps mean that this man who wants to have me as his bride is not to 
be trusted. It seems to me that his words are empty; he is full of hatred 
and will kill me.' While she was thinking this, she looked again and 
noticed another inscription that also had three sayings. 

The first saying was: 'Give to the one who gives to you!' The 
second saying was: 'Give blood for blood!' The third saying was: 'Take 
not from the owner what belongs to him!' When the virgin saw and 
heard this, she thought again to herself: 'The first three sayings inform 
me how I can escape death, the other three how I can obtain life. 
Therefore, it is right for me to follow the words of life.' Then the virgin 
prudently summoned to herself the servant of the man to whom she had 
first been betrothed. When he came, the man who wanted to deceive her 
withdrew from them. 

So it is with the soul of that person who was betrothed to God. The 
two youths standing before the soul represent the friendship of God and 
the friendship of the world. The friends of the world have come closer 
to him up until now. They spoke to him of worldly riches and glory and 
he almost gave the ring of his love to them and consented to them in 
every way. But by the aid of my Son's grace he saw an inscription, that 
is, he heard the words of his mercy and understood three things through 
them. First, that he should beware lest, the higher he rose and the more 
he relied on perishable things, the worse would be the fall that 
threatened him. 

Second, he understood that there was nothing in the world but 
sorrow and care. Third, that his reward from the devil would be evil. 
Then he saw another inscription, I mean, he heard its consoling 
messages. The first message was that he should give his possessions to 
God from whom he had received them all. The second was that he 



should render the service of his own body to the man who had shed his 
blood for him. The third was that he should not alienate his soul from 
the God who had created and redeemed it. Now that he has heard and 
carefully considered these things, God's servants approach him and he 
is pleased with them, and the servants of the world draw away from 
him. 

His soul is now like a virgin who has risen fresh from the arms of 
her bridegroom and who ought to have three things. First, she should 
have fine clothes so as not to be laughed at by the royal maidservants, 
should some defect be noticed in her clothes. Second, she should 
comply with the will of her bridegroom so as not to cause him any 
dishonor on her account, should anything dishonorable be discovered in 
her actions. Third, she should be completely clean lest the bridegroom 
discover in her any stain because of which he might scorn or repudiate 
her. 

Let her also have people to guide her to the bridegroom's suite so as 
not to lose her way about the precincts or in the elaborate entrance. A 
guide should have two characteristics: first, the person following him 
should be able to see him; second, one should be able to hear his 
directions and where he steps. A person following another who leads the 
way should have three characteristics. First, he should not be slow and 
sluggish in following. Second, he should not hide himself from the 
person leading the way. Third, he should pay close attention and watch 
the footsteps of his guide and follow him eagerly. Thus, in order that his 
soul may reach the suite of the bridegroom, it is necessary that it be 
guided by the kind of guide who can successfully lead it to God his 
bridegroom." 



The glorious Virgin's doctrinal teaching to her daughter about spiritual and 

temporal wisdom and about which of them one ought to imitate, and about how 

spiritual wisdom leads a person to everlasting consolation, after a little struggle, 

while temporal wisdom leads to eternal damnation. 

Book 2 - Chapter 22 



Mary spoke: "It is written that 'if you would be wise you should 
learn wisdom from a wise person.' Accordingly, I give you the 
figurative example of a man who wanted to learn wisdom and saw two 
teachers standing before him. He said to them: 'I would really like to 
learn wisdom, if only I knew where it would lead me and of what use 
and purpose it is.' One of the teachers answered: 'If you would follow 
my wisdom, it will lead you up a high mountain along a path that is 
hard and rocky underfoot, steep and difficult to climb. If you struggle 
for this wisdom you will gain something that is dark on the outside but 
shining on the inside. If you hold onto it, you will secure your desire. 

Like a circle that spins around, it will draw you to itself more and 
more, sweetly and ever more sweetly, until in time you are imbued with 
happiness from every side.' The second teacher said: 'If you follow my 
wisdom, it will lead you to a lush and beautiful valley with the fruits of 
every land. The path is soft underfoot and the descent is little trouble. If 
you persevere in this wisdom, you will gain something that is shiny on 
the outside, but when you want to use it, it will fly away from you. You 
will also have something that does not last but ends suddenly. A book, 
too, once you have read it through to the end, ceases to exist along with 
the act of reading, and you are left idle.' 

When the man heard this, he thought to himself: 'I hear two 
amazing things. If I climb up the mountain, my feet get weak and my 
back grows heavy. Then, if I do obtain the thing that is dark on the 
outside, what good will it do me? If I struggle for something that has no 
end, when will there be any consolation for me? The other teacher 
promises something that is radiant on the outside but does not last, a 
kind of wisdom that will end with the reading of it. What use do I have 
of things with no stability?' While he was thinking this in his mind, 
suddenly another man appeared between the two teachers and said: 
'Although the mountain is high and difficult to climb, nevertheless there 
is a bright cloud above the mountain that will give you comfort. 

If the promised container that is dark on the outside can somehow 
be broken, you will get the gold that is concealed within and you will be 
in happy possession of it forever.' These two teachers are two kinds of 



wisdom, namely the wisdom of the spirit and the wisdom of the flesh. 
The spiritual kind involves giving up your self-will for God and 
aspiring to the things of heaven with your every desire and action. 
It cannot be truly called wisdom if your actions do not accord with your 
words. This kind of wisdom leads to a blessed life. But it involves a 
rocky approach and a steep climb, inasmuch as resisting your passions 
seems a hard and rocky way. It involves a steep climb to spurn habitual 
pleasures and not to love worldly honors. Although it is difficult, yet for 
the person who reflects on how little time there is and how the world 
will end and who fixes his mind constantly on God, above the mountain 
there will appear a cloud, that is, the consolation of the Holy Spirit. 

A person worthy of the Holy Spirit's consolation is one who seeks 
no other consoler but God. How would all the elect have undertaken 
such hard and arduous tasks, if God's Spirit had not cooperated with 
their goodwill as with a good instrument? Their good will drew this 
Spirit to them, and the divine love they had for God invited it, for they 
struggled with heart and will until they were made strong in works. 

They won the consolation of the Spirit and also soon obtained the 
gold of divine delight and love that not only made them able to bear a 
great many adversities but also made them rejoice in bearing them as 
they thought of their reward. Such rejoicing seems dark to the lovers of 
this world, for they love darkness. But to the lovers of God it is brighter 
than the sun and shines more than gold, for they break through the 
darkness of their vices and climb the mountain of patience, 
contemplating the cloud of that consolation that never ends but begins 
in the present and spins like a circle until it reaches perfection. Worldly 
wisdom leads to a valley of misery that seems lush in its plenty, 
beautifiil in reputation, soft in luxury. This kind of wisdom will end 
swiftly and offers no ftirther benefit beyond what it used to see and 
hear. 

Therefore, my daughter, seek wisdom fi-om the wise one, I mean, 
from my Son! He is wisdom itself Irom whom all wisdom comes. He is 
the circle that never ends. I entreat you as a mother does her child: love 
the wisdom that is like gold on the inside but contemptible on the 
outside, that burns inside with love but requires effort on the outside 



and bears fruit through its works. If you worry about the burden of it all, 
God's Spirit will be your consoler. 

Go and keep on trying like someone who keeps going on until the 
habit is acquired. Do not turn back until you reach the peak of the 
mountain! There is nothing so difficult that it does not become easy 
through steadfast and intelligent perseverance. There is no pursuit so 
noble at the outset that it does not fall into darkness by not being 
brought to completion. Advance, then, toward spiritual wisdom! It will 
lead you to physical toil, to despising the world, to a little pain, and to 
everlasting consolation. But worldly wisdom is deceitful and conceals a 
sting. It will lead you to the hoarding of temporary goods and to present 
prestige but, in the end, to the greatest unhappiness, unless you are wary 
and take careful precautions." 



The glorious Virgin's words explaining her humility to her daughter, and about 
how humility is likened to a cloak, and about the characteristics of true humility 

and its wonderful fruits. 

Book 2 - Chapter 23 

"Many people wonder why I speak with you. It is, of course, to 
show my humility. If a member of the body is sick, the heart is not 
content until it has regained its health, and once its health is restored the 
heart is all the more gladdened. In the same way, however much a 
person may sin, if he turns back to me with all his heart and a true 
purpose of amendment, I am immediately prepared to welcome him 
when he comes. Nor do I pay attention to how much he may have 
sinned but to the intention and purpose he has when he returns. 

Everyone calls me 'Mother of mercy.' Truly, my daughter, the 
mercy of my Son has made me merciful and the disclosure of his mercy 
has made me compassionate. For that reason, that person is miserable 
who, when she or he is able, does not have recourse to mercy. Come, 
therefore, my daughter, and hide yourself beneath my cloak! My cloak 
is contemptible on the outside but very useful on the inside, for three 



reasons. First, it shelters you from the stormy winds; second, it protects 
you from the burning cold; third, it defends you against the rain- 
showers from the sky. 

This cloak is my humility. The lovers of the world hold this in 
contempt and think that imitating it is a silly superstition. What is more 
contemptible than to be called an idiot and not to get angry or answer in 
kind? What is more despicable than the giving up of everything and 
being in every way poor? What seems sorrier to worldly souls than to 
conceal one's own pain and to think and believe oneself unworthier and 
lowlier than everyone else? Such was my humility, my daughter. This 
was my joy, this my one desire. I only thought of how to please my Son. 
This humility of mine was useful for those who followed me in three 
ways. 

First, it was useful in pestilent and stormy weather, that is, against 
human taunts and scorn. A powerful and violent storm wind pounds a 
person from all directions and makes him freeze. In the same way, 
taunting easily crushes an impatient person who does not reflect on 
future realities; it drives the soul away from charity. Anyone carefiilly 
studying my humility should consider the kinds of things I, the Queen 
of the universe, had to hear, and so he should seek my praise and not his 
own. 

Let him recall that words are nothing but air and he will soon grow 
calm. Why are worldly people so unable to put up with verbal taunts, if 
not because they seek their own praise rather than God's? There is no 
humility in them, because their eyes are made bleary by sin. Therefore, 
although the written law says one should not without due cause give 
one's ear to insulting speech or put up with it, still it is a virtue and a 
prize to listen patiently to and put up with insults for the sake of God. 

Second, my humility is a protection from the burning cold, that is, 
from carnal friendship. For there is a kind of friendship in which a 
person is loved for the sake of present commodities, like those who 
speak in this way: 'Feed me for the present and I will feed you, for it is 
no concern of mine who feeds you after death! Give me respect and I 
will respect you, for it does not concern me in the least what kind of 
future respect there is to come.' This is a cold friendship without the 



warmth of God, as hard as frozen snow as regards loving and feeling 
compassion for one's fellow human being in need, and sterile is its 
reward. 

Once a partnership is broken up and the desks are cleared away, the 
usefiilness of that friendship immediately disappears and its profit is 
lost. Whoever imitates my humility, though, does good to everyone for 
the sake of God, to enemies and friends alike: to his friends, because 
they steadily persevere in honoring God; and to his enemies, because 
they are God's creatures and may become good in the future. 

In the third place, the contemplation of my humility is a protection 
against rain-showers and the impurities coming from the clouds. Where 
do clouds come from, if not from the moisture and vapors coming from 
the earth? When they rise to the skies due to heat, they condense in the 
upper regions and, in this way, three things are produced: rain, hail, and 
snow. The cloud symbolizes the human body that comes from impurity. 
The body brings three things with it just as clouds do. The body brings 
hearing, seeing, and feeling. Because the body can see, it desires the 
things it sees. It desires good things and beautiful forms; it desires 
extensive possessions. 

What are all these things if not a sort of rain coming from the 
clouds, staining the soul with a passion for hoarding, unsettling it with 
worries, distracting it with useless thoughts and upsetting it over the 
loss of its hoarded goods? Because the body can hear, it would fain hear 
of its own glory and of the world's friendship. It listens to whatever is 
pleasant for the body and harmful to the soul. What do all these things 
resemble if not swiftly melting snow, making the soul grow cold toward 
God and blear-eyed as to humility? 

Because the body has feeling, it would fain feel its own pleasure 
and physical rest. What does this resemble if not hail that is frozen from 
impure waters and that renders the soul unfruitful in the spiritual life, 
strong as regards worldly pursuits and soft as regards physical 
comforts? Therefore, if a person wants protection from this cloud, let 
him run for safety to my humility and imitate it. Through it, he is 
protected from the passion for seeing and does not desire illicit things; 



he is protected from the pleasure of hearing and does not listen to 
anything that goes against the truth; he is protected from the lust of the 
flesh and does not succumb to illicit impulses. 

I assure you: The contemplation of my humility is like a good cloak 
that warms those wearing it; I mean those who not only wear it in 
theory but also in practice. A physical cloak does not give any warmth 
unless it is worn. Likewise, my humility does no good to those who just 
think about it, unless each one strives to imitate it, each in his own way. 
Therefore, my daughter, don the cloak of humility with all your 
strength, since worldly women wear cloaks that are a proud thing on the 
outside but are of little use on the inside. Avoid such garments 
altogether, since, if the love of the world does not first become 
abhorrent to you, if you are not continually thinking of God's mercy 
toward you and your ingratitude toward him, if you do not always have 
in mind what he has done and what you do, and the just sentence that 
awaits you in return, you will not be able to comprehend my humility. 

Why did I humble myself so much or why did I merit such favor, if 
not because I considered and knew myself to be nothing and to have 
nothing in myself? This is also why I did not seek my own glory but 
only that of my Donor and Creator. Therefore, daughter, take refuge in 
the cloak of my humility and think of yourself as a sinner beyond all 
others! For, even if you see others who are wicked, you do not know 
what their fiiture will be like tomorrow; you do not even know their 
intention or their awareness of what they are doing, whether they do it 
out of weakness or deliberately. This is why you should not put yourself 
ahead of anyone and why you must not judge anyone in your heart." 



The Virgin's exhortation to her daughter, complaining about how few her friends 
are; and about how Christ speaks to the bride and describes his sacred words as 
flowers and explains who the people are in whom such words are to bear fruit. 

Book 2 - Chapter 24 

Mary was speaking: "Imagine a large army somewhere and a 



person walking alongside it heavily weighed down, carrying a great 
load on his back and in his arms. With his eyes full of tears, he might 
look at the army to see if there should be someone to have compassion 
on him and relieve his burden. That is the way I felt. From the birth of 
my Son until his death, my life was full of tribulation. I carried a heavy 
load on my back and persevered steadfastly in God's work and patiently 
bore everything that happened to me. I endured carrying a most heavy 
load in my arms, in the sense that I suffered more sorrow of heart and 
tribulation than any creature. 

My eyes were full of tears when I contemplated the places in my 
Son's body destined for the nails as well as his future passion, and when 
I saw all the prophesies I had heard foretold by the prophets being 
fulfilled in him. And now I look around at everyone who is in the world 
to see if there happens to be some who might have compassion on me 
and be mindfiil of my sorrow, but I find very few who think about my 
sorrow and tribulation. This is why, my daughter, although I am 
forgotten and neglected by many people, you must not forget me! Look 
at my struggles and imitate them as far as you can! Contemplate my 
sorrow and tears and be sorry that the friends of God are so few. Stand 
firm! Look, my Son is coming." 

He came at once and said: 'T who am speaking with you am your 
God and Lord. My words are like the flowers of a fine tree. Although all 
the flowers spring up from the tree's one root, not all of them come to 
fruition. My words are like flowers that spring up from the root of 
divine charity. Many people take them, but they do not bear fruit in all 
of them nor reach maturity in them all. Some people take them and keep 
them for a time but later reject them, for they are ungrateful to my 
Spirit. Some take and keep them, for they are full of love, and the fruit 
of devotion and holy conduct is produced in them. 

You, therefore, my bride, who are mine by divine right, must have 
three houses. In the first, there should be the necessary nourishment to 
enter the body; in the second the clothes that clothe the body on the 
outside; in the third the tools necessary for use in the house. In the first 
there should be three things: first, bread; then drink; and third, meats. In 
the second house there should be three things: first, linen clothing; then 



woolen; then the kind made by silkworms. In the third house there 
should also be three things: first tools and vessels to be filled with 
liquids; second, living instruments, such as horses and asses and the 
like, by which bodies can be conveyed; and, third, instruments that are 
moved by living beings." 



Christ's advice to the bride about the provisions in the three houses, and about 

how bread stands for a goodwill, drinkfor holy forethought, and meats for divine 

wisdom, and about how there is no divine wisdom in erudition but only in the 

heart and in a good life. 

Book 2 - Chapter 25 

"I who am speaking with you am the Creator of all things, created 
by none. There was nothing before me and there can be nothing after 
me, since I always was and always am. I am the Lord whose power 
none can withstand and from whom all power and sovereignty come. I 
speak to you as a man speaks to his wife: My wife, we should have 
three houses. In one of them there should be bread and drink and meats. 
But you might ask: What does this bread mean? Do I mean the bread 
that is on the altar? This is indeed bread, prior to the words "This is my 
body," but, once the words have been spoken, it is not bread but the 
body that I took from the Virgin and that was truly crucified on the 
cross. But here I do not mean that bread. The bread that we should store 
in our house is a good and sincere will. Physical bread, if it is pure and 
clean, has two good effects. First, it fortifies and gives strength to all the 
veins and arteries and muscles. Second, it absorbs any inner impurity, 
bringing it along for removal as it goes out, and so the person is 
cleansed. In this way a pure will gives strength. 

If a person wishes for nothing but the things of God, works for 
nothing but the glory of God, desires with every desire to leave the 
world and to be with God, this intention strengthens him in goodness, 
increases his love for God, makes the world loathsome to him, fortifies 
his patience and reinforces his hope of inheriting glory to the extent that 
he cheerfiilly embraces everything that happens to him. In the second 



place, a good will removes every impurity. What is the impurity 
harmful to the soul if not pride, greed, and lust? However, when the 
impurity of pride or of some other vice enters the mind, it will leave, 
provided the person reasons in the following way: 'Pride is meaningless, 
since it is not the recipient who should be praised for goods given him, 
but the giver. Greed is meaningless, since all the things of earth will be 
left behind. Lust is nothing but filth. Therefore I do not desire these 
things but want to follow the will of my God whose reward will never 
come to an end, whose good gifts never grow old: Then every 
temptation to pride or greed will leave him and he will persevere in his 
good intention of doing good. 

The drink we should have in our houses is holy forethought about 
everything to be done. Physical drink has two good effects. First, it aids 
good digestion. When a person proposes to do something good and, 
before doing it, considers to himself and turns carefully over in his 
mind what glory will come out of it for God, what benefit to his 
neighbor, what advantage to his soul, and does not want to do it unless 
he judges there to be some divine usefulness in his work, then that 
proposed work will turn out well or be, so to speak, well digested. 
Then, if any indiscretion occurs in the work he is doing, it is quickly 
detected. If anything is wrong, it is quickly corrected and his work will 
be upright and rational and edifying for others. 

A person who does not show holy forethought in his work and does 
not seek benefit to souls or the glory of God, even if his work turns out 
well for a time, nevertheless it will come to nothing in the end. In the 
second place, drink quenches thirst. What kind of thirst is worse than 
the sin of base greed and anger? If a person thinks beforehand what 
usefiilness will come of it, how wretchedly it will end, what reward 
there will be if he makes resistance, then that base thirst is soon 
quenched through God's grace, zealous love for God and good desires 
fill him, and joy arises because he has not done what came into his 
mind. He will examine the occasion and how he can avoid in the fiiture 
those things by which he was almost tripped up, had he not had 
forethought, and he will be more carefiil in the future about avoiding 
such things. My bride, this is the drink that should be stored in our 
pantry. 



Third, there should also be meats there. These have two effects. 
First, they taste better in the mouth and are better for the body than just 
bread alone. Second, they make for tenderer skin and better blood than 
if there were only bread and drink. Spiritual meat has a like effect. What 
do these meats symbolize? Divine wisdom, of course. Wisdom tastes 
very good to a person who has a good will and wants nothing but what 
God wants, showing holy forethought, doing nothing until he knows it 
to be for God's glory. 

Now, you might ask: 'What is divine wisdom?' For many people are 
simple and only know one prayer - the Our Father, and not even that 
correctly. Others are very erudite and have wide knowledge. Is this 
divine wisdom? By no means. Divine wisdom is not precisely to be 
found in erudition, but in the heart and a good life. That person is wise 
who reflects carefully on the path toward death, on how he will die, and 
on his judgment after death. That person has the meats of wisdom and 
the taste of a good will and holy forethought, who detaches himself 
from the vanity and superfluities of the world and contents himself with 
the bare necessities, and struggles in the love of God according to his 
abilities. 

When a person reflects on his death and on his nakedness at death, 
when a person examines God's terrible court of judgment, where 
nothing is hidden and nothing is remitted without a punishment, when 
he also reflects on the instability and vanity of the world, will he not 
then rejoice and sweetly savor in his heart the surrender of his will to 
God together with his abstinence from sins? Is not his body 
strengthened and his blood improved, that is, is not every weakness of 
his soul, such as sloth and moral dissolution, driven away and the blood 
of divine love rejuvenated? This is because he reasons rightly that an 
eternal good is to be loved rather than a perishable one. 

Therefore divine wisdom is not precisely to be found in erudition 
but in good works, since many are wise in a worldly way and after their 
own desires but are altogether foolish with regard to God's will and 
commandments and the disciplining of their body. Such people are not 
wise but foolish and blind, for they understand perishable things that 



are useful for the moment, but they despise and forget the things of 
eternity. Others are foolish with regard to worldly delights and 
reputation but wise in considering the things that are of God, and they 
are fervent in his service. 

Such people are truly wise, for they savor the precepts and will of 
God. They have truly been enlightened and keep their eyes open in that 
they are always considering in what way they may reach true life and 
light. Others, however, walk in darkness, and it seems to them more 
delightful to be in darkness than to inquire about the way by which they 
might come to the light. Therefore, my bride, let us store up these three 
things in our houses, namely a good will, holy forethought, and divine 
wisdom. These are the things that give us reason to rejoice. Although I 
speak my advice to you, by you I mean all my chosen ones in the world, 
since the righteous soul is my bride, for I am her Creator and 
Redeemer." 



The Virgin's advice to her daughter about life, and Christ's words to the bride 

about the clothes that should be kept in the second house, and about how these 

clothes denote the peace of God and the peace of one 's neighbor and works of 

mercy and pure abstinence, and an excellent explanation of all these things. 

Book 2 - Chapter 26 

Mary spoke: "Place the brooch of my Son's passion firmly on 
yourself, just as St. Lawrence placed it firmly on himself Each day he 
used to reflect in his mind as follows: 'My God is my Lord, I am his 
servant. The Lord Jesus Christ was stripped and mocked. How can it be 
right for me, his servant, to be clothed in finery? He was scourged and 
fastened to the wood. It is not right, then, that I, who am his servant, if I 
really am his servant, should have no pain or tribulation.' When he was 
stretched out over the coals and liquid fat ran down into the fire and his 
whole body caught fire, he looked up with his eyes toward heaven and 
said: 'Blessed are you, Jesus Christ, my God and Creator! 

I know I have not lived my days well. I know I have done little for 



your glory. This is why, seeing that your mercy is great, I ask you to 
deal with me according to your mercy.' And at this word his soul was 
separated from his body. Do you see, my daughter? He loved my Son so 
much and endured such suffering for his glory that he still said he was 
unworthy of reaching heaven. How then can those people who live by 
their own desires be worthy? Therefore, keep ever in mind the passion 
of my Son and of his saints. They did not endure such sufferings for no 
reason, but in order to give others an example of how to live and to 
show what a strict payment will be demanded for sins by my Son who 
does not want there to be the least sin without correction." 

Then the Son came and spoke to the bride, saying: 'T told you 
earlier what should be stored in our houses. Among other things, there 
should be clothing of three kinds: first, clothing made of linen, which is 
produced in and grows from the earth; second, that made of leather, 
which comes from animals; third, that made of silk, which comes from 
silkworms. Linen clothing has two good effects. First, it is soft and 
gentle against the naked body. Second, it does not lose its color, but the 
more it is washed, the cleaner it becomes. The second kind of clothing, 
that is, leather, has two effects. 

First, it covers a person's shame; second, it provides warmth against 
the cold. The third kind of clothing, that is, silken, also has two effects. 
First, it can be seen to be very beautiful and fine; second, it is very 
expensive to buy. The linen clothes that are good for the naked parts of 
the body symbolize peace and concord. A devout soul should wear this 
with respect to God, so that she can be at peace with God both by not 
wanting anything other than what God wants or in a different way than 
he wants, and by not exacerbating him through sins, since there is no 
peace between God and the soul unless she stops sinning and controls 
her concupiscence. 

She should also be at peace with her neighbor, that is, by not 
causing him problems, by helping him if he has problems, and by being 
patient if he sins against her. What is a more unfortunate strain on the 
soul than always to be longing to sin and never to have enough of it, 
always to be desiring and never at rest? What stings the soul more 
sharply than to be angry with her neighbor and to envy his goods? This 



is why the soul should be at peace with God and with her neighbor, 
since nothing can be more restfiil than resting from sin and not being 
anxious about the world, nothing gentler than rejoicing in the good of 
one's neighbor and wishing for him what one wishes for oneself 

This linen clothing should be worn over the naked parts of the 
body, because, more properly and importantly than the other virtues, 
peace should be lodged closer to the heart, which is where God wants to 
take his rest. This is the virtue that God instills and keeps instilled in the 
heart. Like linen, this peace is bom in and grows from the earth, since 
true peace and patience spring up from the consideration of one's own 
weakness. A man who is of the earth ought to consider his own 
weakness, namely that he is quick to anger if offended, quick to feel 
pain if hurt. And if he reflects in this way he will not do unto another 
what he himself cannot bear, reflecting to himself that: 'Just as I am 
weak, so too is my neighbor. 

Just as I do not want to put up with such things, neither does he.' 
Next, peace does not lose its color, that is, its stability, but stays 
increasingly constant, since, considering his neighbor's weakness in 
himself, he becomes more willing to put up with injuries. If a man's 
peace gets soiled by impatience in any way, it grows ever cleaner and 
brighter before God the more frequently and quickly it is washed 
through penance. He also becomes so much the happier and more 
prudent in toleration, the more often he gets irritated and then gets 
washed again, since he rejoices in the hope of the reward that he hopes 
will come to him on account of his inner peace, and he is all the more 
careful about not letting himself fall due to impatience. 

The second kind of clothing, namely leather, denotes works of 
mercy. These leather clothes are made from the skins of dead animals. 
What do these animals symbolize if not my saints, who were as simple 
as animals? The soul should be covered with their skins, that is, she 
should imitate and carry out their works of mercy. These have two 
effects. First, they cover the shame of the sinful soul and cleanse her so 
as not to appear stained in my sight. Second, they defend the soul 
against the cold. What is the cold of the soul if not the soul's hardness 
with respect to my love? Works of mercy are effective against such 



coldness, wrapping the soul so that she does not perish from the cold. 
Through these works God visits the soul, and the soul comes ever closer 
to God. 

The third kind of clothing, that made of silk by silkworms, which 
seems very expensive to buy, denotes the pure habit of abstinence. This 
is beautifiil in the sight of God and the angels and men. It is also 
expensive to buy, since it seems hard to people to restrain their tongue 
from idle and excessive talk. It seems hard to restrain the appetite of the 
flesh from superfluous excess and pleasure. It also seems hard to go 
against one's own will. But although it may be hard, it is in every way 
usefiil and beautiful. This is why, my bride, in whom I mean all the 
faithfiil, in our second house we should store up peace toward God and 
neighbor, works of mercy through compassion on and help for the 
wretched, and abstinence from concupiscence. 

Although the latter is more expensive than the rest, it is also so 
much more beautiful than the other clothes that no other virtue seems 
beautifiil without it. This abstinence should be produced by silkworms, 
that is, by the consideration of one's excesses against God, by humility, 
and by my own example of abstinence, for I became like a worm for the 
sake of humankind. A person should examine in his spirit how and how 
often he has sinned against me and in what way he has made amends. 
Then he will discover by himself that no amount of toil and abstinence 
on his part can make amends for the number of times he has sinned 
against me. 

He should also ponder my sufferings and those of my saints as well 
as the reason why I endured such sufferings. Then he will truly 
understand that, if I demand such a strict repayment from my saints, 
who have obeyed me, how much more I will demand in vengeance 
from those who have not obeyed me. A good soul should therefore 
readily undertake to practice abstinence, recalling that her sins are evil 
and surround the soul like worms. Thus, from these low worms she will 
collect precious silk, that is, the pure habit of abstinence in all her 
limbs. God and all the host of heaven rejoice in this. Eternal joy will be 
awarded to the person storing this up who would otherwise have had 
eternal grief, had abstinence not come to his assistance." 



Christ's words to the bride about the instruments in the third house, and about 

how such instruments symbolize good thoughts, disciplined senses, and true 

confession; there is also given an excellent explanation of all these things in 

general and about the locks of these houses. 

Book 2 - Chapter 27 

The Son of God spoke to the bride, saying: "I told you earlier that 
there should be instruments of three kinds in the third house. First, 
instruments or vessels into which liquids are poured. Second, 
instruments with which the land outside is prepared, such as hoes and 
axes and tools for repairing things that get broken. Third, living 
instruments, such as asses and horses and the like for conveying both 
the living and the dead. In the first house, where there are liquids, there 
should be two kinds of instruments or vessels: first those into which 
sweet and fluid substances are poured, such as water and oil and wine 
and the like; second, those into which pungent or thick substances are 
poured, such as mustard and flour and the like. Do you understand what 
these things signify? The liquids refer to the good and bad thoughts of 
the soul. 

A good thought is like sweet oil and like delicious wine. A bad 
thought is like bitter mustard that makes the soul bitter and base. Bad 
thoughts are like the thick liquids that a person sometimes needs. 
Although they are not much good for nourishing the body, still they are 
beneficial for the purgation and curing of both body and brain. 
Although bad thoughts do not fatten and heal the soul like the oil of 
good thoughts, still they are good for the purgation of the soul, just as 
mustard is good for the purgation of the brain. If bad thoughts did not 
sometimes get in the way, human beings would be angels and not 
human, and they would think they got everything from themselves. 

Therefore, in order that a man might understand his weakness, 
which comes from himself, and the strength that comes from me, it is 
sometimes necessary that my great mercy allows him to be tempted by 



bad thoughts. So long as he does not consent to them, they are a 
purgation for the soul and a protection for his virtues. Although they 
may be as pungent to take as mustard, still they are very healing for the 
soul and lead it toward eternal life and toward the kind of health that 
cannot be gained without some bitterness. Therefore, let the vessels of 
the soul, where the good thoughts are placed, be carefully prepared and 
always kept clean, since it is usefiil that even bad thoughts arise both as 
a trial and for the sake of gaining greater merit. However, the soul 
should strive diligently so as not to consent to them or delight in them. 
Otherwise the sweetness and the development of the soul will be lost 
and only bitterness will remain. 

In the second house there should also be instruments of two kinds: 
first, outdoor instruments, such as the plow and the hoe, to prepare the 
ground outside for sowing and to root up brambles; second, instruments 
usefiil for both indoor and outdoor purposes, such as axes and the like. 
The instruments for cultivating the soil symbolize the human senses. 
These should be used for the benefit of one's neighbor just as the plow 
is used on the soil. Bad people are like the soil of the earth, for they are 
always thinking in an earthly fashion. They are barren of compunction 
for their sins, because they think nothing is a sin. They are cold in their 
love for God, because they seek nothing but their own will. 

They are heavy and sluggish when it comes to doing good, because 
they are eager for worldly reputation. This is why a good person should 
cultivate them through his exterior senses, just as a good farmer 
cultivates the earth with a plow. First, he should cultivate them with his 
mouth, by saying things to them that are useful for the soul and by 
instructing them about the path to life; next, by doing the good deeds he 
can. His neighbor can be formed in this way by his words and 
motivated to do good. Next, he should cultivate his neighbor by means 
of the rest of his body in order that he may bear fruit. 

He does this through his innocent eyes that do not look on unchaste 
things, so that his unchaste neighbor may also learn modesty in his 
whole body. He should cultivate him by means of his ears that do not 
listen to unsuitable things as well by means of his feet that are quick to 
do the work of God. I, God, shall give the rain of my grace to the soil 



thus cultivated by the work of the cuhivator, and the laborer shall 
rejoice over the fruit of the once barren earth as it begins to put forth 
shoots. 

The instruments needed for indoor preparations, such as the ax and 
similar tools, signify a discerning intention and the holy examination of 
one's work. Whatever good a person does should not be done for the 
sake of reputation and human praise but out of love for God and for the 
sake of an eternal reward. This is why a person should carefully 
examine his works and with what intention and for what reward he has 
done them. If he should discover any kind of pride in his works, let him 
immediately cut it out with the ax of discretion. 

In this way, just as he cultivates his neighbor who is, as it were, 
outside the house, that is, outside the company of my friends due to his 
bad deeds, so too he may bear fruit for himself on the inside through 
divine love. Just as the work of a farmer will soon come to naught if he 
has no instruments with which to repair things that have been broken, 
so too, unless a person examines his work with discernment, and how it 
may be lightened if it is too burdensome or how it may be improved if it 
has failed, he will achieve no results. Accordingly, one should not only 
work effectively outdoors, one must also consider attentively on the 
inside how and with what intention one works. 

There should be living instruments in the third house to convey the 
living and the dead, such as horses and asses and other animals. These 
instruments signify true confession. This conveys both living and dead. 
What does living denote if not the soul that has been created by my 
divinity and lives forever? This soul comes closer and closer to God 
each day through a true confession. Just as an animal becomes a 
stronger beast of burden and more beautiful to behold the more often 
and better it is fed, so too confession - the more often it is used and the 
more carefully it is made as to both lesser and greater sins - conveys the 
soul increasingly forward and is so pleasing to God that it leads the soul 
to God's very heart. What are the dead things conveyed by confession, 
if not the good works that die through mortal sin? Good works dying 
through mortal sins are dead in the sight of God, for nothing good can 
please God unless sin is first corrected either through a perfect intention 



or in deed. 

It is not good to combine sweet-smelling and stinking substances in 
the same vessel. If anyone kills his good works through mortal sins and 
makes a true confession of his crimes with the intention to improve and 
to avoid sin in the fiiture, his good works, which earlier were dead, 
come to life again through confession and the virtue of humility and 
they gain him merit for eternal salvation. If he dies without making 
confession, although his good works cannot die or be destroyed but 
cannot merit eternal life due to mortal sin, still they can merit a lighter 
punishment for him or contribute to the salvation of others, provided he 
has done the good works with a holy intention and for the glory of God. 
However, if he has done the works for the sake of worldly glory and his 
own benefit, then his works will die when their doer dies, inasmuch as 
he has received his reward from the world on whose behalf he labored. 

Therefore, my bride, by whom I mean all my friends, we should 
store up in our houses those things that give rise to the spiritual delight 
God wants to have with a holy soul. In the first house, we should store, 
first, the bread of a sincere will that wants nothing but what God wants; 
second, the drink of holy forethought by not doing anything unless it is 
thought to be for God's glory; third, the meats of divine wisdom by 
always thinking on the life to come and on how the present should be 
ordered. 

In the second house, let us store up the peace of not sinning against 
God and the peace of not quarreling with our neighbor; second, works 
of mercy through which we may be of practical benefit to our neighbor; 
third, perfect abstinence by which we restrain those things that tend to 
disturb our peace. In the third house, we should store up wise and good 
thoughts in order to decorate our home on the inside; second, temperate, 
well-disciplined senses to be a light for our neighbors on the outside; 
third, true confession that helps us to revive, should we grow weak. 

Though we have the houses, the things stored in them cannot be 
kept safe without doors, and doors cannot swing without hinges or be 
locked without locks. This is why, in order that the stored goods be kept 
safe, the house needs the door of steadfast hope so as not to be broken 



down by adversity. This hope should have two hinges in order that a 
person may not despair of achieving glory or of escaping punishment, 
but always in every adversity have the hope of better things, being 
confident in the mercy of God. The lock should be divine charity that 
secures the door against the entrance of the enemy. 

What good is it to have a door without a lock, or hope without 
love? If someone hopes for eternal rewards and in the mercy of God, 
but does not love and fear God, he has a door without a lock through 
which his mortal enemy can enter whenever he likes and kill him. But 
true hope is when a person who hopes also does the good deeds he can. 
Without these good deeds he cannot attain heaven, that is, if he knew 
and was able to do them but did not want to. 

If anyone realizes that he has committed a transgression or has not 
done what he could, he should make the good resolution of doing what 
good he can. As to what he cannot do, let him hope firmly that he will 
be able to come to God thanks to his good intention and love for God. 
So, let the door of hope be secured with divine charity in such away 
that, just as a lock has many catches inside to prevent the enemy from 
opening it, this charity for God should also entail the concern not to 
offend God, the loving fear of being separated from him, the fiery zeal 
to see God loved, and the desire to see him imitated. It should also 
entail sorrow, for a person is not able to do as much as he would like or 
knows he is obliged to do, and humility, which makes a person think 
nothing of all that he accomplishes in comparison to his sins. 

Let the lock be made strong by these catches, so that the devil 
cannot easily open the lock of charity and insert his own love. The key 
to open and close the lock should be the desire for God alone, along 
with divine charity and holy works, so that a person does not wish to 
have anything except God, even if he can get it, and all this because of 
his great charity. This desire encloses God in the soul and the soul in 
God, since their wills are one. 

The wife and husband alone should have this key, that is, God and 
the soul, so that, as often as God wants to come in and enjoy good 
things, namely the virtues of the soul, he may have free access with the 



key of stable desire; as often again as the soul wants to go into the heart 
of God, she may do so freely, since she desires nothing but God. This 
key is kept by the vigilance of the soul and the custody of her humility, 
by which she ascribes every good she has to God. And this key is kept 
also by the power and charity of God, lest the soul be overturned by the 
devil. 

Behold, my bride, what love God has for souls! Stand therefore firm 
and do my will!" 



Christ's words to the bride about his unchanging nature and about how his words 

are accomplished, even if they are not immediately followed by deeds; and about 

how our will should be wholly entrusted to God's will. 

Book 2 - Chapter 28 

The Son spoke to the bride, saying: "Why are you so upset because 
that man claimed my words were false? Am I worse off because of his 
disparagement or would I be better off because of his praise? I am, of 
course, unchangeable and can become neither greater nor less, and I 
have no need of praise. A person who praises me does gain a benefit 
from his praise of me, not for me but for himself I am truth, and 
falsehood never proceeds or can proceed from my lips, since everything 
I have said through the prophets or other friends of mine, whether in 
spirit or in body, is accomplished as I intended it at the time. 

My words were not false if I said one thing at one time, another at 
another time, first something more explicit, then something more 
obscure. The explanation is that, in order to prove the reliability of my 
faith as well as the zeal of my friends, I revealed much that could be 
understood in different ways, both well and badly, by good and bad 
people according to the different effects of my Spirit, thus giving them 
the possibility of carrying out different good acts in their different 
circumstances. 

Just as I assumed a human nature into one person in my divine 
nature, so too I have also spoken at times through my human nature as 



being subject to my divine nature, but at other times through my divine 
nature as the Creator of my human nature, as is clear from my gospel. 
And in this way, although ignorant people or detractors might see 
divergent meanings in them, still they are true words in agreement with 
truth. It was also not unreasonable for me to have handed down some 
things in an obscure manner, since it was right that my plan should in 
some way be hidden from the wicked, and at the same time that all 
good people should eagerly hope for my grace and obtain the reward for 
their hope. Otherwise, if it had been implied that my plan would come 
about at a specific point in time, then everyone would have given up 
both their hopes and their charity due to the great length of time. 

I also promised a number of things that, however, did not occur 
because of the ingratitude of the people then living. Had they left off 
their evildoing, I would certainly have given them what I had promised. 
This is why you ought not be upset over claims that my words are lies. 
For what seems to be humanly impossible is possible for me. My 
friends are also surprised that the words are not followed up by deeds. 
But this, again, is not unreasonable. 

Was not Moses sent to Pharaoh? Yet signs did not immediately 
follow. Why? Because, if the signs and portents had immediately 
followed, neither the hardheartedness of Pharaoh nor the power of God 
would have been manifested nor would the miracles have been clearly 
shown. Pharaoh would still have been condemned for his own 
wickedness, even if Moses had not come, although his hardheartedness 
would not have been so manifest. This is also what is happening now. 
So, be brave! The plow, though drawn by oxen, is still steered by the 
will of the plowman. Likewise, although you may hear and know my 
words, they do not turn out or get accomplished according to your will, 
but according to mine. For I know the lay of the land and how it should 
be cultivated. But you should entrust all your will to me and say: 'May 
your will be done!' " 



John the Baptist admonishes the bride through a parable in which God is 
symbolized by a magpie, the soul by its chicks, the body by its nest, worldly 



pleasures by wild animals, pride by birds of prey, worldly mirth by a snare. 

Book 2 - Chapter 29 

John the Baptist spoke to the bride, saying: "The Lord Jesus has 
called you out of darkness into light, from impurity into perfect purity, 
from a narrow into a broad place. Who is able to explain these gifts or 
how could you thank him as much as you should for them? Just do all 
that you can! There is a kind of bird called a magpie. She loves her 
chicks, because the eggs from which the chicks came were once in her 
womb. This bird makes a nest for herself out of old and used things for 
three purposes. 

First, as a resting place; second, as a shelter from rain and heavy 
drought; third, in order to feed her young when they are hatched from 
the eggs. The bird hatches her young by lovingly settling herself on top 
of the eggs. When the chicks are born, the mother entices them to fly in 
three ways. First, by the distribution of food; second, by her solicitous 
voice; third, by the example of her own flying. Since they love their 
mother, the chicks, once they have got used to their mother's food, first 
travel little by little beyond the nest with their mother leading the way. 
Then they go further away as their strength allows, until they become 
accomplished in the use and skill of flight. 

This bird stands for God, who exists eternally and never changes. 
From the womb of his divinity all rational souls proceed. A nest is 
prepared for each soul out of used things, inasmuch as the soul is joined 
to a body of earth through which God nourishes it with the food of good 
affections, defends it from the birds of evil thoughts, and gives it respite 
from the rain of bad actions. Each soul is joined to the body in order 
that it may rule the body and nowise be ruled by it and so that it may 
spur the body to struggle and provide for it intelligently. Thus, like a 
good mother, God teaches the soul to advance toward better things, and 
teaches it to leave its confinement for broader spaces. First, he feeds it 
by giving it intelligence and reason according to each one's capacity, 
and by pointing out to the mind what it should choose and what it 
should avoid. 



As the magpie first leads its chicks beyond the nest, so too the 
human person first learns to think thoughts of heaven, and also to think 
how confined and base the nest of the body is, how bright the heavens 
and how delightfiil eternal things are. God also leads the soul out with 
his voice when he calls: 'He who follows me will have life; he who 
loves me will not die.' This voice leads toward heaven. Anyone who 
does not hear it is either deaf or ungrateful for his mother's love. Third, 
God leads the soul out through his own flying, that is, through the 
example of his human nature. This glorious human nature had, as it 
were, two wings. Its first wing was that there was only purity and no 
defilement in it; its second wing was that he did all things well. Upon 
these two wings God's human nature flew through the world. For this 
reason, the soul should follow them as far as it can, and if it cannot do 
so in deeds, let it at least try to do so in intention. 

When the young chick is flying, it has to beware of three dangers. 
The first is wild animals. It must not land next to them on the ground, 
because the chick is not as strong as they are. Second, it must beware of 
birds of prey, since the chick does not yet fly as swiftly as those birds 
do, which is why it is safer to stay in hiding. Third, it should take care 
not to be lured by a baited snare. The wild animals that I mentioned are 
worldly pleasures and appetites. The young chick should beware of 
them, for they seem good to know, fine to own, beautiful to behold. But 
when you think you have got hold of them, they quickly go away. When 
you think they give you pleasure, they bite you without mercy. 

In the second place, the chick should beware of birds of prey. These 
represent pride and ambition. These are the birds that always want to 
rise higher and higher and to be ahead of the other birds and hate all 
those behind them. The chick should beware of them and should want 
to remain in humble hiding, so that it does not grow proud of the grace 
it has received or despise those that are behind it and have less grace, 
and does not think itself better than others. Third, the chick should 
beware of being lured by a baited snare. This represents worldly mirth. 
It may seem good to have laughter on one's lips and pleasant sensations 
in one's body, but there is a barb in these things. Immoderate laughter 
leads to immoderate mirth, and the pleasure of the body leads to 
inconstancy of mind, which gives rise to sadness, either at death or 



earlier, along with distress. You should therefore hurry, my daughter, to 
leave your nest through the desire for heaven! Beware of the beasts of 
desire and the birds of pride! Beware of the bait of empty mirth!" 

Then the Mother spoke to the bride and said: "Beware of the bird 
that is daubed with pitch, for anyone who touches it gets stained. This 
represents worldly ambition, unstable as the air, repulsive in its way of 
seeking favor and keeping bad company. Care nothing for honors, do 
not bother about favors, pay no attention to praise or reproach! From 
these things come inconstancy of soul and the lessening of love for 
God. Be steadfast! God, who has begun to bring you out of the nest, 
will keep nourishing you until death. After death, however, you will 
hunger no more. He will also protect you from sorrow and defend you 
in life, and after death you will have nothing to fear." 



The Mother's entreaty to her Son for his bride and for another holy person, and 

about how the Mother's entreaty is received by Christ, and about certainty 

regarding the truth or falsity of a person's holiness in this life. 

Book 2 - Chapter 30 

Mary spoke to her Son saying: "My Son, grant your new bride the 
gift that your most worthy body may take root in her heart, so that she 
herself may be changed into you and be filled with your delight!" Then 
she said: "This holy man, when he was living in time, was as steadfast 
in the holy faith as a mountain unbroken by adversity, undistracted by 
pleasure. He was as flexible toward your will as the moving air, 
wherever the force of your Spirit led him. He was as ardent in your love 
as fire, warming those grown cold and overtaking the wicked. Now his 
soul is with you in glory, but the vessel he used is buried and lies in a 
more humble place than is fitting. Therefore, my Son, raise his body up 
to a higher station, do it honor, for it honored you in its own small way, 
raise it up, for it raised you up on high as much as it could by means of 
its toil!" 

The Son answered: "Blessed are you, who overlook nothing in the 



affairs of your friends. You see, Mother, it is no use for good food to be 
given to wolves. It is not right to bury in mud the sapphire that keeps all 
the members healthy and strengthens the weak. It is no use to light a 
candle for the blind. This man was indeed steadfast in faith and fervent 
in charity, just as he was ready to do my will with the greatest of 
continence. Therefore, he tastes to me like good food prepared through 
patience and tribulation, sweet and good in the goodness of his will and 
affections, even better in his manly struggles to improve, excellent and 
most sweet in his praiseworthy way of finishing his works. Therefore it 
is not right for such food to be lifted up before wolves, whose greed is 
never sated, whose lust for pleasure flees from the herbs of virtue and 
thirsts for rotten meat, whose shrewd speech is harmful to everyone. 

He resembled the sapphire of a ring through the brightness of his 
life and reputation, proving himself to be a bridegroom of his church, a 
friend of his Lord, a preserver of the holy faith and a scorner of the 
world. Therefore, dear Mother, it is not right for such a lover of virtue 
and so pure a bridegroom to be touched by impure creatures, or for so 
humble a friend to be handled by lovers of the world. In the third place, 
by his fulfillment of my commandments and by the teaching of a good 
life, he was like a lamp on a lampstand. Through this teaching, he 
strengthened those who were standing, lest they fall. Through this 
teaching he raised up those who were falling down. Through it he also 
offered inspiration to those who would come after him to seek me. 

They are unworthy to see this light, blinded as they are by their 
own love. They are unable to perceive this light, for their eyes are sick 
with pride. People with scabby hands cannot touch this light. This light 
is hateful to the greedy and to those who love their own will. This is 
why, before he can be raised up to a higher station, justice requires 
those who are unclean to be purified and those who are blind to be 
enlightened. 

However, regarding that man whom the people of the earth are 
calling a saint, three things show that he was not holy. The first is that 
he did not imitate the life of the saints before he died; second, that he 
was not joyfully ready to suffer martyrdom for God's sake; third, that he 
did not have an ardent and discerning charity like the saints. Three 



things make someone appear holy to the crowd. The first is the lie of a 
deceiving and ingratiating man; the second is the easy credulity of the 
foolish; the third is the cupidity and lukewarmness of prelates and 
examiners. Whether he is in hell or in purgatory is not given you to 
know until the time comes for telling it." 



Warnings and instructions to the bishop about how to eat and dress and pray, and 

about how he should behave before meals, at meals, and after meals, and likewise 

about his sleep and how he should carry out the office of bishop always and 

everywhere. 

Book 3 - Chapter 1 

"Jesus Christ, God and man, who came to earth in order to take on 
a human nature and save souls through his blood, who disclosed the 
true way to heaven and opened its gates, he himself has sent me to all of 
you. Hear, daughter, you to whom it has been given to hear spiritual 
truths. If this bishop proposes to walk the narrow path taken by few and 
to be one of those few, let him first lay aside the burden that besets him 
and weighs him down - 1 mean his worldly desires - by using the world 
only for needs consistent with the modest sustenance of a bishop. This 
is what that good man Matthew did when he was called by God. 

Leaving behind the heavy burden of the world, he found a light 
burden. In the second place, the bishop should be girded for the journey, 
to use the words of scripture. Tobias was ready for his journey when he 
found the angel standing there girded. What does it mean to say that the 
angel was girded? It means that every bishop should be girded with the 
belt of justice and divine charity, ready to walk the same path as he who 
said: 'I am the good shepherd and I lay down my life for my sheep.' He 
should be ready to speak the truth in his words, ready to perform justice 
in his actions both regarding himself and regarding others, not 
neglecting justice due to threats and taunts or false friendships or empty 
fears. To each bishop thus girded shall Tobias, that is, the righteous, 
come and they shall follow on his path. 

In the third place, he should eat bread and water before he 



undertakes his journey, just as we read about Elijah, who, aroused from 
sleep, found bread and water at his head. What is this bread given to the 
prophet if not the material and spiritual goods bestowed upon him? For 
material bread was given to him in the desert as a lesson. Although God 
could have sustained the prophet without material food, he wanted 
material bread to be prepared for him so that people might understand it 
to be God's wish that they make use of God's good gifts in temperate 
fashion for the solace of the body. Moreover, an inftision of the Spirit 
inspired the prophet when he went on for forty days in the strength of 
that food. For, if no interior unction of grace had been inspired in his 
mind, he would certainly have given up during the toil of those forty 
days, for in himself he was weak but in God he had the strength to 
complete such a journey. 

Therefore, inasmuch as man lives by God's every word, we urge the 
bishop to take the morsel of bread, that is, to love God above all things. 
He will find this morsel at his head, in the sense that his own reason 
tells him that God is to be loved above all things and before all things, 
both because of creation and redemption and also because of his 
enduring patience and goodness. We bid him also to drink a little water, 
that is, to think inwardly on the bitterness of Christ's passion. Who is 
worthy enough to be able to meditate on the agony of Christ's human 
nature, which he was suffering at the moment when he prayed for the 
chalice of the passion to be taken from him and when drops of his blood 
were flowing to the ground? The bishop should drink this water 
together with the bread of charity and he will be strengthened for 
journeying along the path of Jesus Christ. 

Once the bishop has set out on the path to salvation, if he wants to make 
further progress, it is useftil for him to give thanks to God with all his 
heart from the very first hour of the day, considering his own actions 
carefully and asking God for help to carry out his will. 

Then, when he is getting dressed, he should pray in this manner: 
'Ashes must with ashes be, dust with dust. Yet, since I am bishop by the 
providence of God, I am putting these clothes made from the dust of the 
earth on you, my body, not for the sake of beauty or ostentation but as a 
covering, so that your nakedness might not be seen. Nor do I care 
whether your clothing is better or worse, but only that the bishop's habit 



should be acknowledged out of reverence for God, and that through his 
habit the bishop's authority may be recognized for the correction and 
instruction of others. And so, kind God, I beg you to give me 
steadfastness of mind so that I do not take pride in my precious ashes 
and dust nor foolishly glory in the colors of mere dust. Grant me 
fortitude so that, just as a bishop's garb is more distinguished and 
respected than that of others due to his divine authority, the garb of my 
soul may be acceptable before God, lest I be thrust down all the deeper 
for having held authority in an undistinguished and unworthy manner or 
lest I be ignominiously stripped for having foolishly worn my venerable 
garb to my own damnation.' 

After that he should read or sing the hours. The higher the rank a 
person rises to, the more glory he or she should render to God. 
However, a pure heart pleases God just as much in silence as in singing, 
provided a person is occupied with other righteous and useful tasks. 
After Mass has been said, the bishop should fulfill his episcopal duties, 
taking diligent care not to give more attention to material things than to 
spiritual. When he comes to the dinner table, this should be his thought: 
'O Lord Jesus Christ, you command that the corruptible body be 
sustained with material food, help me to give my body what it needs in 
such a way that the flesh does not grow shamelessly insolent against the 
soul due to superfluous eating nor sluggish in your service out of 
imprudent abstinence. 

Inspire in me a suitable moderation so that when this man of earth 
nourishes himself with things of the earth, the Lord of the earth may not 
be provoked to anger by his creature of earth.' While at table, the bishop 
is allowed to have the kind of moderate relreshment and conversation in 
which foolish vanity is avoided and no word is uttered or heard that 
may offer the hearers an occasion of sin. Rather, it should all be proper 
and salutary. 

If bread and wine are missing fi-om the material table, everything 
loses its taste; in the same way, if good doctrine and exhortation are 
missing Irom the episcopal and spiritual table, everything set on it 
seems tasteless to the soul. And so, in order to avoid any occasion of 
frivolity, something should be read or recited at table that can be of 



profit to those seated there. When the meal is ended and the 
thanksgiving blessing has been prayed to God, the bishop should plan 
what he has to do or read books that can lead him on toward spiritual 
perfection. After dinner, though, he may entertain himself with the 
companions of his household. However, just as a mother giving milk to 
her baby anoints her nipples with ashes or some other bitter substance 
until she weans the baby from milk and accustoms it to solid foods, so 
too the bishop should bring his companions closer to God through the 
kind of conversation by which they may come to fear and love God, 
becoming in this way not only their father through the divine authority 
in him but also their mother through the spiritual formation he gives 
them. 

If he is consciously aware that anyone in his household is in the 
state of mortal sin and has not repented despite admonishments, then he 
should separate himself from him. If he retains him out of convenience 
and temporal consolation, he will have no immunity from the other's 
sin. When he goes to bed, he should carefully examine the deeds and 
impressions of the day that has gone, thinking the following thoughts: 
'O God, Creator of my body and soul, look on me in your mercy. 

Grant me your grace, so that I do not grow lukewarm in your 
service by oversleeping nor grow weak in your service due to disturbed 
sleep, but grant me for your glory that measure of sleep that you have 
prescribed for us in order to give the body rest. Give me fortitude so 
that my enemy, the devil, may not disturb me nor drag me away from 
your goodness.' When he gets up out of bed, he should wash away in 
confession any lapses that the flesh may have suffered, so that the sleep 
of the following night might not begin with the sins of the previous." 



The Virgin 's words to her daughter about the opportune solution to the difficulties 
meeting the bishop on the narrow path, and about how patience is symbolized by 
clothing and the Ten Commandments by ten fingers, and the longing for eternity 

and the distaste for worldliness by two feet, and about three enemies to the bishop 

along his way. 



Book 3 - Chapter 2 

Again the Mother of God speaks: "Tell the bishop that, if he sets 
out on this path, he will meet with three difficulties. The first difficulty 
is that it is a narrow path; the second, that there are sharp thorns on it; 
the third, that it is a rocky and uneven path. I will give you three pieces 
of advice in this regard. The first is that the bishop should wear rugged 
and tightly knit clothes in preparation for the narrow path. The second 
is that he should hold his ten fingers in front of his eyes and look 
through them as through bars so as not to be scratched by the thorns. 

The third is that he should step cautiously and test each and every 
step he takes to see if his foot gets a firm hold when he sets it down, and 
he should not hastily set down both feet at the same time without first 
assuring himself of the condition of the path. This narrow path 
symbolizes nothing other than the malice of wicked people toward the 
righteous, the kind of people who deride righteous deeds and pervert the 
paths and upright warnings of the righteous, who give little weight to 
anything having to do with humility and piety. In order to confront such 
people the bishop should clothe himself in the garment of steadfast 
patience, since patience makes burdens pleasant and joyfully accepts 
the insults it receives. 

The thorns symbolize nothing other than the hardships of the world. 
In order to confront them, the ten fingers of God's commandments and 
counsels should be held up so that, when the thorn of hardship and 
poverty scratches him, he may recall the sufferings and poverty of 
Christ. When the thorn of anger and envy scratches him, he should 
recall the love of God that we are commanded to keep. True love does 
not insist on getting what is its own, but opens itself up wholly to the 
glory of God and the benefit of one's neighbor. 

That the bishop ought to step cautiously means that he should 
everywhere have an attitude of intelligent caution. For a good person 
should have two feet, so to speak. One foot is a longing for eternity. The 
other is a distaste for the world. His longing for eternity should be 
circumspect, in the sense that he must not long for eternal things for 
himself alone as though he were worthy of them; rather, he should place 



all his longing and desire as well as his reward in the hands of God. His 
distaste for the world should be cautious and full of fear, in the sense 
that this distaste must not be the result of his hardships in the world or 
impatience with life nor should it be for the sake of living a quieter life 
or being released from carrying out work beneficial to others. Rather, it 
should only be the result of his abhorrence of sin and his longing for 
eternity. 

Once these three difficulties have been overcome, I would warn the 
bishop about three enemies on his path. You see, the first enemy tries to 
whistle in the bishop's ears so as to block his hearing. The second stands 
in front of him in order to scratch out his eyes. The third enemy is at his 
feet, shouting loudly and holding a noose in order to ensnare his feet 
when he lifts them off the ground. The first are those people or those 
impulses that try to draw the bishop away from the right path, saying: 
'Why do you take so much work on yourself and why are you making 
your way on so narrow a path? Go off instead to the verdant path where 
so many people are walking. What does it matter to you how this person 
or those people behave? Why do you bother to offend or censure those 
people who could honor and appreciate you? If they do not offend you 
and those close to you, what do you care how they live or whether they 
are offending God? If you yourself are a good man, why do you bother 
to be judging others? Better to exchange gifts and services! Make use of 
human friendships in order to win praise and a good reputation during 
your lifetime.' 

The second enemy wants to blind you like the Philistines did 
Samson. This enemy is worldly beauty and possessions, sumptuous 
clothing, the various trappings of pomp, human privileges and favors. 
When such things are presented to you and please the eyes, reason is 
blinded, love for God's commandments grows lukewarm, sin is carried 
out freely and, once committed, is taken lightly. Therefore, when the 
bishop has a moderate supply of necessary goods, he should be content. 
For all too many people nowadays find it more pleasant to stand around 
with Samson at the millstone of desire rather than to love the church 
with a praiseworthy disposition for pastoral ministry. 

The third enemy shouts loudly and carries a noose and says: 'Why 



are you walking with such caution and with your head bowed down? 
Why do you humble yourself so much, you who should be and could be 
honored by many people? Be a priest so as to sit among those of the 
first rank! Be a bishop so as to be honored by the many! Advance to 
higher ranks in order to obtain better service and enjoy greater 
relaxation! Store up a treasure with which you can help yourself as well 
as others and be comforted by others in return and happy wherever you 
are!' 

When the heart becomes inclined to such feelings and suggestions, 
the mind soon steps toward earthly appetites, lifting as it were the foot 
of base desire, with which it gets so entangled in the trap of worldly 
care that it can scarcely rise up to the consideration of its own 
wretchedness or to that of the rewards and punishments of eternity. Nor 
is this surprising, since scripture says that whoever aspires to the office 
of bishop desires a noble task for the honor of God. Now, however, 
there are many who want the honors but shirk the task in which is found 
the eternal salvation of the soul. This is why this bishop should stay in 
the position that he holds and not seek a higher one, until it pleases God 
to give him another." 



A complete explanation to the bishop from the Virgin about how he should 
exercise his episcopal office in order to give glory to God, and about the double 

reward for having held the rank of bishop in a true way and about the double 

disgrace for having held it in a false way, and about how Jesus Christ and all the 

saints welcome a true and up right bishop. 

Book 3 - Chapter 3 

The Mother of God was speaking: "I wish to explain to the bishop 
what he should do for God and what will give glory to God. Every 
bishop must hold his miter carefully in his arms. He must not sell it for 
money nor give it up to others for the sake of worldly friendship nor 
lose it through negligence and lukewarmness. The bishop's miter 
signifies nothing other than the bishop's rank and power to ordain 
priests, to prepare the chrism, to correct those who go astray, and to 



encourage the negligent by his example. To hold his miter carefully in 
his arms means that he should reflect carefiilly on how and why he 
received his episcopal power, how he wields it, and what its effects and 
purpose are. 

If the bishop would examine how he received his power, he should 
first examine whether he desired the episcopate for his own sake or for 
God's. If it was for his own sake, then his desire was no doubt carnal; if 
it was for God's sake, that is, in order to give glory to God, then his 
desire was meritorious and spiritual. 

If the bishop would consider for what purpose he has received the 
episcopate, then surely it was in order that he might become a father to 
the poor and a consoler and intercessor for souls, because the bishop's 
goods are intended for the good of souls. If his means are consumed 
inefificaciously and wasted in a prodigal manner, then those souls will 
cry out for revenge on the unjust steward. I will tell you the reward that 
will come from having held the rank of bishop. It will be a double 
reward, as Paul says, both corporal and spiritual. 

It will be corporal, because he is God's vicar on earth and is 
therefore accorded divine honor by men as away of honoring God. In 
heaven it will be corporal and spiritual because of the glorification of 
body and soul, because the servant will be there with his Lord, due both 
to the way he lived as a bishop on earth and to his humble example by 
which he incited others to the glory of heaven along with himself 
Everyone who has the rank and garb of a bishop but flees the episcopal 
way of life will merit a double disgrace. 

That the bishop's power is not to be sold means that the bishop 
should not knowingly commit simony or exercise his office for the sake 
of money or human favor or promote men whom he knows to be of bad 
character because people petition him to do so. That the miter should 
not be given up to others on account of human friendship means that the 
bishop should not disguise the sins of the negligent or let those whom 
he can and should correct go unpunished, or pass over the sins of his 
friends in silence due to worldly friendship or take the sins of his 
subordinates on his own back, for the bishop is God's sentinel. 



That the bishop should not lose his miter through negligence means 
that the bishop should not delegate to others what he should and can do 
more profitably himself, that he should not, for the sake of his own 
physical ease, transfer to others what he himself is more perfectly able 
to carry out, since the bishop's duty is not to rest but to work. Nor 
should the bishop be ignorant of the life and conduct of those to whom 
he delegates his tasks. Instead he should know and review how they 
observe justice and whether they conduct themselves prudently and 
without cupidity in their assignments. I want you to know, too, that the 
bishop, in his role as shepherd, ought to carry a bouquet of flowers 
under his arms in order to entice sheep both far and near to run gladly 
after its scent. 

This bouquet of flowers signifies the bishop's pious preaching. The 
two arms from which the bouquet of divine preaching hangs are two 
kinds of works necessary to a bishop, namely, public good works and 
hidden good works. Thus, the nearby sheep in his diocese, seeing the 
bishop's charity in his works and hearing it in his words, will give glory 
to God through the bishop. Likewise, the faraway sheep, hearing of the 
bishop's reputation, will want to follow him. This is the sweetest 
bouquet: not to be ashamed of God's truth and humility, to preach good 
doctrine and to practice as one preaches, to be humble when praised and 
devout in humiliation. When the bishop has traveled to the end of this 
path and reaches the gate, he must have a gift in his hands to present to 
the high king. Accordingly, may he have in his hands a vessel precious 
to him, an empty one, to offer to the high king. 

The empty vessel to be offered is his own heart. He must struggle 
night and day in order for it to be empty of all lusts and the desire for 
fleeting praise. When such a bishop is led into the kingdom of glory, 
Jesus Christ, true God and man, will come out to meet him together 
with the whole host of saints. Then he will hear the angels saying: 'Our 
God, our joy and every good! This bishop was pure in body, manly in 
his conduct. It is befitting that we should present him to you, for he 
longed for our company everyday. Satisfy his longing and magnify our 
joy at his coming!' Then, too, other saints will say: 'O God, our joy is 
both from you and in you and we need nothing else. 



Yet, our joy is heightened by the joy of the soul of this bishop who 
longed for you while he was still able to long. The sweet flowers of his 
lips increased our numbers. The flowers of his works consoled those 
dwelling far and near. Therefore, let him rejoice with us, and rejoice 
yourself over him for whom you longed so much when you died for 
him.' Finally the King of glory shall say to him: Triend, you have come 
to present to me the vessel of your heart emptied of your selfish will. 
Therefore, I will fill you with my delight and glory. My happiness will 
be yours and your glory in me will never cease.' " 



The Mother's words to her daughter about the covetousness of bad bishops; she 
explains in a long parable that many persons through their good intentions attain 
the spiritual rank that intemperate bishops reject despite having been called to it 

in a physical sense. 

Book 3 - Chapter 4 

The Mother of God speaks to the Son's bride saying: "You are 
crying because God loves people so much but people love God so little. 
So it is. Where, indeed, is that ruler or bishop who does not covet his 
office in order to obtain worldly honors and wealth but, rather, desires it 
in order to help the poor with his own hands? Since rulers and bishops 
do not want to come to the wedding feast prepared for everyone in 
heaven, the poor and weak will come instead, as I will show you by 
way of an example. 

In a certain city lived a wise, handsome, and wealthy bishop who 
was praised for his wisdom and handsome looks, but did not, as he 
ought to, return thanks to God who had given him that very wisdom. He 
was praised and honored for his wealth, too, and he handed out 
numerous gifts with a view to worldly favor. He longed for even greater 
possessions so as to be able to give more gifts and win greater honor. 
This bishop had a learned priest in his diocese who thought to himself 
as follows: 'This bishop,' he said, 'loves God less than he should. His 
whole life tends toward worldliness. 



Therefore, if it is pleasing to God, I would like to have his 
episcopate in order to give glory to God. I do not desire it for worldly 
reasons, seeing that worldly honor is but empty air, nor for the sake of 
wealth, which is as heavy as the heaviest of burdens, nor for the sake of 
physical rest and comfort, since I only need a reasonable amount of rest 
so as to keep my body fit for God's service. No, I desire it for the sake 
of God alone. And, although I am unworthy of any honor, still, in order 
to win more souls for God and to benefit more people by my word and 
example and to support more people through church revenues, I would 
gladly take on the burdensome task of being bishop. 

God knows that I would rather die a painfiil death or put up with 
bitter hardships than to have the rank of bishop. I am as susceptible to 
suffering as the next man, but, still, he who aspires to the office of 
bishop desires a noble task. For this reason, I readily desire the 
honorable title of bishop along with a bishop's burden, although I do so 
in the same way as I desire death. I desire the honor as a means to 
saving more souls. I desire the burden for my own salvation and in 
order to show my love for God and souls. I desire the office for the sole 
purpose of being able to distribute the goods of the church to the poor 
more generously, to instruct souls more outspokenly, to instruct those in 
error more boldly, to mortify my flesh more completely, to exercise 
self-control more assiduously as an example to others.' 

This canon prudently reproved his bishop in private. However, the 
bishop took it badly and embarrassed the priest in public, imprudently 
boasting of his own competence and moderation in everything. The 
canon, however, saddened over the bishop's improprieties, bore the 
insults with patience. But the bishop ridiculed the charity and patience 
of the canon and spoke against him so much that the canon was given 
the blame and thought to be a lying fool, while the bishop was seen as 
being just and circumspect. 

At length, as time went by, both the bishop and the canon passed 
away and were called to God's judgment. In his sight and in the 
presence of the angels, a golden throne appeared with the miter and 
insignia of a bishop next to it. A large number of demons were 
following the canon, desirous of finding some fatal fault in him. As to 



the bishop, they feh as sure about having him as a whale does of the 
calves that she keeps alive in her belly amid the waves. There were 
many indictments leveled against the bishop; why and with what 
intention he undertook the office of bishop, why he grew proud about 
the goods intended for souls, the way he directed the souls entrusted to 
him, in what way he had responded to the grace God had given him. 

When the bishop could make no just reply to the charges, the judge 
replied: 'Put excrement on the bishop's head instead of a miter and pitch 
on his hands instead of gloves, mud on his feet instead of sandals. 
Instead of a bishop's shirt and linen garment put the rags of a whore on 
him. Let him have disgrace instead of honor. Instead of a train of 
servants, let him have a raging mob of demons.' Then the judge added: 
'Put a crown as radiant as the sun on the canon's head, gilded gloves on 
his hands, place shoes on his feet. Let him don the clothes of a bishop 
with every honor.' 

Dressed in his episcopal garb, surrounded by the heavenly host, he was 
presented to the judge as an honored bishop. The bishop, however, went 
off like a thief with a rope about his neck. At the sight of him the judge 
averted his mercifiil eyes as did all his saints with him. 

That is the way in which many persons through their good 
intentions and in a spiritual sense attain the rank of honor scorned by 
those who were called to it in a physical sense. All these things took 
place instantaneously before God, although, for your sake, they were 
acted out in words, for a thousand years are as a single hour before God. 
It happens every day that, inasmuch as bishops and rulers do not want 
to have the office to which they were called, God chooses for himself 
poor priests and parish clerks who, living according to their own better 
conscience, would be glad to be of benefit to souls for the glory of God 
if they could, and they do what they can. For this reason, they will take 
the places prepared for the bishops. 

God is like a man who hangs a golden crown outside the door of 
his house and cries out to passersby: 'Anyone of any social standing can 
earn this crown! He who is most nobly clothed in virtue will obtain it.' 
Know that if bishops and rulers are wise in worldly wisdom, God is 
wiser than they in a spiritual sense, for he raises up the humble and does 



not give his approval to the proud. Know, too, that this canon who was 
praised did not have to groom his horse when he went off to preach or 
carry out his duties, nor did he have to light the fire when he was about 
to eat. 

No, he had the servants and the means he needed to live in a 
reasonable fashion. He had money, too, although not for his own greedy 
use, for not even if he had had all the wealth in the world would he have 
given a single shilling to become bishop. But not for all the world 
would he have refused to become bishop, if that was God's will. He 
gave his will to God, ready to be honored for the honor of God and 
ready to be cast down out of love and fear of God." 



Ambrose's words to the bride about the prayer of good persons for the people; 

rulers of the world and the church are compared to helmsmen, while pride and 

the rest of the vices are compared to storms, and the passage into truth is 

compared to a haven; also, about the bride's spiritual calling. 

Book 3 - Chapter 5 

"It is written that the friends of God once cried out asking God to 
rend the heavens and come down to free his people of Israel. In these 
days, too, God's friends cry out saying: 'Kindest God, we see 
innumerable people perishing in perilous storms, for their helmsmen are 
greedy and are always desirous of putting to land in those countries 
where they think they will get a greater profit. They lead the people 
toward places where there is a tremendous hurling of the waves, while 
the people themselves do not know any safe haven. So this countless 
people is therefore in awful peril and very few of them ever reach their 
proper haven. We beg you. King of all glory, graciously light up the 
haven so that your people may escape their danger, not having to obey 
the wicked helmsmen but being led to the haven by your blessed light.' 

By these helmsmen I mean all those who wield either material or 
spiritual power in the world. Many of them love their own will so much 
that they do not bother themselves about the needs of the souls under 



them or about the fierce storms of the world, since they are of their own 
free will caught up in the storms of pride, greed, and impurity. The 
wretched populace imitates their deeds, thinking that they are on a 
straight course. In this way the rulers bring themselves and their 
subjects to perdition by following their every selfish desire. By the 
haven I mean the passageway to truth. 

For many people this passageway has grown so dark that when 
someone describes for them how to get to the haven of their celestial 
fatherland by way of the sacred gospel of Christ, then they call him a 
liar and instead follow the ways of those who wallow in each and every 
sin, rather than trusting in the words of those who preach the gospel 
truth. 

By the light requested by the friends of God I mean a divine revelation 
made in the world in order that God's love might be renewed in human 
hearts and his justice not be forgotten or neglected. Therefore, because 
of his mercy and the prayers of his friends, it has pleased God to call 
you in the Holy Spirit in order that you may spiritually see, hear, and 
understand so that you may reveal to others that which you hear in the 
Spirit according to the will of God." 



Ambrose's words to the bride offering an allegory about a man, his wife and his 

housemaid, and about how this adulterer symbolizes a wicked bishop while his 

wife symbolizes the church and his housemaid the love of this world, and about 

the harsh sentence on those more attached to the world than to the church. 

Book 3 - Chapter 6 

"I am Bishop Ambrose. I am appearing to you and speaking with 
you in allegory because your heart is unable to receive a spiritual 
message without some physical comparison. Once there was a man 
whose lawfiilly wedded wife was charming and prudent. However, he 
liked the housemaid better than his wife. This had three consequences. 
The first is that the words and gestures of the housemaid delighted him 
more than those of his wife. The second is that he dressed the 
housemaid up in fine clothes without caring that his wife was dressed in 



common rags. The third is that he was accustomed to spending nine 
hours with the housemaid and only the tenth hour with his wife. He 
spent the first hour at the housemaid's side, enjoying himself in gazing 
on her beauty. He spent the second hour sleeping in her arms. He spent 
the third hour cheerfiilly doing manual labor for the sake of the 
housemaid's comfort. 

He spent the fourth hour taking physical rest with her after his 
physical toil. He spent the fifth hour restless in his mind and worrying 
about how to provide for her. He spent the sixth hour at rest with her, 
seeing now that she fiilly approved of what he had done for her. At the 
seventh hour the fire of carnal lust entered into him. He spent the eighth 
hour satisfying his willful lust with her. In the ninth hour he neglected 
certain tasks that he nevertheless would have liked to carry out. He 
spent the tenth hour doing some tasks that he did not feel like doing. 
And only during this hour did he stay with his wife. One of his wife's 
relatives came to the adulterer and reproached him strongly, saying: 
'Turn the affection of your mind toward your lawfully wedded wife. 
Love her and clothe her as is fitting, and spend nine hours with her and 
only the tenth hour with the housemaid. If not, beware, because you 
will die a horrible and sudden death.' 

By this adulterer I refer to someone who holds the office of bishop 
for the sake of providing for the church but, in spite of that, leads an 
adulterous life. He is joined to the holy church in spiritual union so that 
she should be his dearest bride, but he withdraws his affections from 
her and loves the servile world much more than his noble lady and 
bride. Thus, he does three things. First, he rejoices more in the 
fraudulent adulation of the world than in an obedient disposition toward 
the holy church. Second, he loves worldly decorations, but cares little 
about the lack of material or spiritual decoration of the church. Third, 
he spends nine hours on the world and only one often on the holy 
church. Accordingly, he spends the first hour in good cheer, gazing on 
the beauty of the world with delight. 

He spends the second hour sleeping sweetly in the arms of the 
world, that is, amid its high fortifications and the vigilance of its armies, 
happily confident in possessing physical security because of these 



things. He spends the third hour cheerfully doing manual labor for the 
sake of worldly advantage in order that he might obtain the physical 
enjoyment of the world. He spends the fourth hour gladly taking 
physical rest after his physical toil, now that he has sufficient means. He 
spends the fifth hour restless in his mind in different ways, worrying 
about how he can appear to be wise in worldly matters. 

During the sixth hour he experiences an agreeable restfulness of 
mind, seeing that worldly people everywhere approve of what he has 
done. In the seventh hour he hears and sees worldly pleasures and 
readily opens his lust for them. This causes a fire to burn impatiently 
and intolerably in his heart. In the eighth hour he carries out in act what 
before had merely been his burning desire. During the ninth hour he 
negligently omits certain tasks he had wanted to do for worldly motives, 
so as not to offend those for whom he has a mere natural affection. In 
the tenth hour he cheerlessly performs a few good deeds, afraid that he 
might be held in scorn and gain a bad reputation or receive a harsh 
sentence if for some reason he wholly neglected to do them. 

He is accustomed to spending only this tenth hour with the holy 
church, doing what good he does not out of love but out of fear. He is, 
of course, afraid of the punishment of the fires of hell. If he could live 
forever in physical comfort and with plenty of worldly possessions, he 
would not care about losing the happiness of heaven. 
Therefore, I swear by that God who has no beginning and who lives 
without end, and affirm with certainty that, unless he returns to the holy 
church soon and spends nine hours with her and only the tenth with the 
housemaid, that is, with the world - not by loving it but by possessing 
the wealth and honor of his episcopal office with reluctance, and 
arranging everything in humility and reasonably for the glory of God - 
then the spiritual wound in his soul will be as grave as - to make a 
physical comparison - the wound of a man struck so horribly on his 
head that his whole body is destroyed down to the soles of his feet, with 
his veins and muscles bursting, and his bones getting shattered and the 
marrow flowing out terribly in all directions. 

As harshly tormented as seems the heart in a body struck so 
violently in its head and the parts of the body closest to the head that the 



very soles of its feet are in pain, although they are at the farthest 
remove, equally harshly tortured will that miserable soul closest to the 
blast of divine justice appear when in its conscience it sees itself being 
unbearably wounded on every side." 



The Virgin's words to the bride comparing a world-loving bishop to a bellows full 

of air or to a snail lying in filth, and about the sentence dealt out to such a bishop 

who is the very opposite of Bishop Ambrose. 

Book 3 - Chapter 7 

"Scripture says: 'He who loves his own soul in this world will lose 
it.' Now this bishop loved his own soul with his every desire, and there 
were no spiritual inclinations in his heart. He might well be compared 
to an air- filled bellows next to a forge. Just as there is air left in the 
bellows once the coals are spent and the red-hot metal is flowing, so 
too, although this man has given his nature everything it craves, 
uselessly wasting his time, the same inclinations are still left in him like 
the air in the bellows. His will is inclined to worldly pride and lust. 
Because of these vices, he offers an excuse and a sinfiil example to 
people with hardened hearts who, wasted in sins, are flushed down to 
hell. 

This was not the attitude of the good bishop Ambrose. His heart 
was filled with God's will. He ate and slept with temperance. He 
expelled the desire for sin and spent his time usefiilly and morally. He 
might well be called a bellows of virtue. He healed the wounds of sin 
with words of truth. He inflamed those who had grown cold in God's 
love by the example of his own good works. He cooled those who were 
burning with sinful desire by the purity of his life. In this way, he 
helped many people to avoid entering the death of hell, for divine love 
remained in him as long as he lived. 

This bishop, on the other hand, is like a snail that reclines in its 
native filth and drags its head on the ground. In similar fashion, this 
man reclines and has his delight in sinful abomination, letting his mind 



be drawn to worldliness rather than to the thought of eternity, I would 
have him reflect on three things: First, the way in which he has 
exercised his priestly ministry. Second, the meaning of that gospel 
phrase: 'They have sheep's clothing but are ravenous wolves on the 
inside.' Third, the reason why his heart burns for temporal things but is 
cold toward the Creator of all things." 



The Virgin's words to the bride about her own perfection and excellence, and 

about the inordinate desires of modem teachers and about their false reply to the 

question asked them by the glorious Virgin. 

Book 3 - Chapter 8 

The Mother speaks: "I am the woman who has always been in 
God's love. I was from my infancy entirely in the company of the Holy 
Spirit. If you want an example, think of how a nut grows. Its outer shell 
grows and widens, while its inner kernel also widens and grows, so that 
the nut is always fiill and there is no room in it for anything extraneous. 
In the same manner, too, I was fiill of the Holy Spirit from my infancy. 
As my body grew and I became older, the Holy Spirit filled me up with 
such abundance that he left no room in me for any sin to enter. Thus, I 
am she who never committed either venial or mortal sin. I so burned 
with love for God that I liked nothing but to carry out God's will, for the 
fire of divine love blazed in my heart. 

God, blessed above all forever, who created me through his power 
and filled me with the power of his Holy Spirit, had an ardent love for 
me. In the fervor of his love he sent me his messenger and gave me to 
understand his decision that I should become the Mother of God. When 
I understood what the will of God was, then, through the fire of love 
that I bore in my heart towards God, a word of true obedience at once 
left my lips, and I gave this answer to the messenger, saying: 'May it be 
done to me according to your word.' At that very instant the Word was 
made flesh in me. The Son of God became my son. 

The two of us had one son who is both God and man, as I am both 



Mother and Virgin. As my Son Jesus Christ, true God and wisest of 
men, lay in my womb, I received such great wisdom through him that I 
not only could understand the learning of scholars, I could even discern 
whether their hearts were true, whether their words proceeded from 
love for God or from mere scholarly cleverness. Therefore, you who 
hear my words should tell that scholar that I have three questions for 
him: First, whether he desires to win the favor and friendship of the 
bishop in a corporal sense more than he desires to present the bishop's 
soul to God in a spiritual sense. Second, whether his mind rejoices more 
in owning a great many florins or in owning none. Third, which of the 
following two choices he prefers: to be called a scholar and take his seat 
among the honored ranks for the sake of worldly glory or to be called a 
simple brother and take his seat among the lowly. 

Let him ponder these three questions carefully. If his love for the 
bishop is corporal rather than spiritual, then it follows that he tells him 
things the bishop likes to hear rather than prohibiting him from doing 
all the sinful things he likes to do. 

If he is happier about owning a lot of florins rather than none, then he 
loves riches more than poverty. He then gives the impression of 
advising his friends to acquire as much as they can rather than to give 
up gladly what they can do without. If, for the sake of worldly honor, he 
prefers his scholarly reputation and sitting in a seat of honor, then he 
loves pride more than humility and, therefore, appears to God more like 
an ass than a scholar. In that case he is chewing on empty straw, which 
is the same as scholarly knowledge without charity, and he does not 
have the fine wheat of charity, since divine charity can never grow 
strong in a proud heart." 

After the scholar had excused himself with the excuse that he had a 
greater desire to present the soul of the bishop to God in a spiritual 
sense and that he would rather have no florins and, in the third place, 
that he did not care about the title of scholar, the Mother said again: "I 
am she who heard the truth from the lips of Gabriel and believed 
without doubting. This is why Truth took for himself flesh and blood 
from my body and remained in me. 

I gave birth to that same Truth who was in himself both God and 



man. Inasmuch as Truth, who is the Son of God, willed to come to me 
and to dwell in me and to be born from me, I know fully well whether 
people have truth on their lips or not. I asked the scholar three 
questions. I would have approved of his answer, had there been truth in 
his words. However, there was no truth in them. Therefore, I will give 
him three warnings. The first is that there are some things that he loves 
and desires in this world but which he will not obtain at all. The second 
is that he will soon lose the thing that he has worldly joy in possessing. 
The third is that the little ones will enter heaven. The great ones will be 
left standing outside, because the gate is narrow." 



The Virgin's words to the bride about how those who can see and hear and so 

forth escape dangers by virtue of the sunlight and so forth, but dangers befall 

those who are blind and deaf and so forth. 

Book 3 - Chapter 9 

The Mother speaks: "Although a blind man does not see it, the sun 
still shines clearly in splendor and beauty even while he is falling down 
the precipice. Travelers who have clear eyesight are thankful for the 
clear light that helps them avoid the dangers of their journey. Although 
the deaf man does not hear it, still the violent avalanche comes crashing 
down upon him terribly from on high, but he who can hear it coming 
escapes to safer places. Although a dead man cannot taste it while he 
lies rotting among worms, a good drink still tastes sweet. A living man 
can sip it and be glad at heart, feeling himself emboldened for any brave 
deed." 



The Virgin speaks to her daughter, offering assurance about the words spoken to 

her; and about the danger and approaching collapse of the church, and about 

how, unfortunately, the overseers of the church largely devote themselves 

nowadays to a life of debauchery and greed and waste the goods of the church in 
their pride, and about how the wrath of God is aroused against such as these. 

Book 3 - Chapter 10 



The Mother speaks: "Do not be afraid of the things you are about to 
see, thinking they come from the evil spirit. Just as light and heat 
accompany the approach of the sun but do not follow after a dark 
shadow, in the same way two things accompany the coming of the Holy 
Spirit into the heart: ardent love for God and the complete illumination 
of holy faith. You are experiencing both these things now. These two do 
not follow upon the devil whom we can liken to a dark shadow. 
Therefore, send my messenger to the man I mentioned to you. Although 
I know his heart and how he will respond, and the imminent end of his 
life, you should still send him the following message. 

I would have him know that the foundation of the holy church is so 
heavily deteriorated on its right side that its vaulted roof has many 
cracks at the top, and that this causes the stones to fall so dangerously 
that many of those who pass beneath it lose their lives. Several of the 
columns that should stand erect are almost level with the ground and 
even the floor is so fiill of holes that blind people entering there have 
dangerous falls. Sometimes it even happens that, along with the blind, 
people with good eyesight have bad falls because of the dangerous 
holes in the floor. As a result of all this, the Church of God is 
dangerously tottering, and if she is tottering so badly, what awaits next 
ifnot her collapse? 

I assure you that if she is not helped by repairs, her collapse will be 
so great that it will be heard throughout all of Christendom. 
I am the Virgin whose womb the Son of God condescended to enter, 
without the least contagious trace of carnal lust. The Son of God was 
born from my closed womb, giving me solace but no pain at all. I stood 
next to the cross when he victoriously overcame hell through his patient 
suffering and opened up heaven with the blood of his heart. I was also 
on the mountain when God's Son, who is also my Son, ascended into 
heaven. I have the clearest knowledge of the whole of the catholic faith 
that he preached and taught to everyone who wanted to enter heaven. 

I am that same woman, and now I stand over the world in 
continuous prayer, like a rainbow above the clouds that appears to bend 
toward the earth and to touch it with both ends. I see myself as a 



rainbow bending down toward both the good and the wicked 
inhabitants of the earth by means of my prayers. I bend down toward 
good people in order that they may be steadfast in the commandments 
of the holy church, and I bend down toward bad people in order that 
they may not add to their wickedness and grow worse. I would have the 
man I mentioned to you know that foul and horrible clouds are rising up 
in one direction against the shining rainbow. By these clouds I mean 
those who lead a life of carnal debauchery, those who are as insatiable 
as the ocean chasm in their greed for money, and those who arrogantly 
and irrationally spend their means as wastefully as a torrential stream 
pours out its water. 

Many of the overseers of the church are guilty of these three things, 
and their horrendous sins rise up to heaven in the sight of God, as 
opposed to my prayers as foul clouds are opposed to the shining 
rainbow. The men who should be placating the wrath of God along with 
me are instead provoking God's wrath against themselves. Such men 
should not be promoted in the church of God. I, the Queen of Heaven, 
will come to the aid of anyone who, knowing his own insufficiency, is 
willing to take on the task of making the church's foundation stable and 
restoring the blessed vineyard that God founded with his blood, and, 
together with the angels, I will root up loose roots and throw any trees 
without fruit into the fire and plant fruitful shoots in their stead. By this 
vineyard I mean the church of God in which the two virtues of humility 
and divine charity must be restored." 

ADDENDUM 

The Son of God speaks of the papal nuncios: "You have entered the 
company of rulers and are going to rise still higher. Worthy is he who 
works to exalt humility, for pride has already risen far too high. He who 
has charity for souls will also receive the highest honors, for ambition 
and simony are now prevalent among many people. Happy is he who 
tries to root out the vices of the world as far as he can, for vice is now 
grown abnormally strong. 

It is also most efficacious to have patience and to pray for it, for, in the 
days of many who are yet living, the sun will be rent in two, the stars 
thrown into confiision, wisdom will be made foolish, the humble on 



earth will groan and the bold will prevail. The understanding and 
interpretation of these things belongs to the wise men who know how to 
make the rough smooth and to provide for the future." The foregoing 
revelation was for the cardinal of Albano who was then a prior. 



The bride's trusting words to Christ, and about how John the Baptist offers 

assurance to the bride that Christ speaks to her, and about the happiness of the 

good rich man, and about how an imprudent bishop is compared to a monkey 

because of his foolishness and wicked life. 

Book 3 - Chapter 1 1 

The bride spoke to Christ humbly in her prayer saying: "O my Lord 
Jesus Christ, so firmly do I believe in you that even if the serpent lay in 
front of my mouth, he should not enter unless you permitted it for my 
own good." 

John the Baptist answered: "The one who appears to you is the very 
Son of God by nature, whom I myself heard the Father bearing witness 
to when He said: 'This is my Son.' From him proceeds the Holy Spirit 
who appeared above him in the form of a dove as I was baptizing him. 
He is the son of the Virgin according to the flesh. I touched his body 
with my very own hands. 

Believe firmly in him and enter into his life. He is the one who has 
shown the true path by which poor and rich can enter heaven. But you 
might ask, what should the inner disposition of a rich person be if he is 
to enter heaven, given that God himself has said that it is easier for a 
camel to go through the eye of a needle than for a rich man to enter 
heaven? To this I answer you: A rich man who is disposed in such away 
that he is afraid to have any ill-gotten goods, who is concerned not to 
spend his means wastefiilly or contrary to God's will, who holds his 
possessions and honors with reluctance and would willingly be 
separated from them, who is disturbed by the loss of souls and the 
dishonor done to God, and, although he is compelled by the plans of 
God to own the world to some extent, is vigilant concerning the love of 
God in his every intention, this is the kind of rich man who bears fruit 



and is happy and dear to God. 

This bishop, however, is not rich in that way. He is like a monkey 
with four distinguishing features. The first is a costume that has been 
made for him that hangs down and hides his torso but leaves his private 
parts completely exposed. The second is that he touches stinking things 
with his fingers and puts them to his mouth. The third is that he has a 
humanlike face, although the rest of his coloring and appearance is that 
of a brute animal. The fourth is that, although he has both hands and 
feet, he tramples on the dirt with his hands and fingers. This foolish 
bishop is like a monkey, curious about the vanity of the world, too 
deformed for any action deserving praise. 

He wears a costume, that is, his episcopal ordination, which is 
honorable and precious in the sight of God, but his naked private parts 
are exposed, since the frivolity of his character and his carnal lust are 
displayed to others and bring ruin to souls. This goes against what that 
noble knight says about how a man's more shameful parts are given the 
greater honor, meaning by this that the animal urges of priests should be 
hidden by good works, so that the weak may not be scandalized by their 
example. 

A monkey also touches and sniffs at stinking things. What do you 
do with a finger if not point to something you have seen, just as when I 
beheld God in his human nature and pointed to him with my finger, 
saying, 'Behold the Lamb of God'? What are the fingers of a bishop if 
not his praiseworthy virtues through which he should point to God's 
justice and charity? 

But, instead, this man's actions point to the fact that he is nobleborn and 
rich, worldly wise and lavish with his money. What is this if not to 
touch stinking rot with his fingers? Is glorying in the flesh or in a great 
household anything else than glorying in pufifed-up sacks? A monkey 
has a human face but looks like a brute animal in other respects. 

This man, too, possesses a soul stamped with the seal of God but 
deformed through his own greed. In the fourth place, just as a monkey touches 
and tramples on the dirt with his feet and hands, so too this man covets the 
things of the earth in his appetites and actions, turning his face away from 



heaven and lowering it to the earth Hke an obHvious animal. Does a man like 
that lessen the wrath of God? No, indeed, he rather provokes God's justice 
against himself." 

ADDENDUM 

The following revelation was made about a cardinal legate during 
the jubilee year. The Son of God speaks: "O proud debater, where is 
your pomp, where is your equestrian finery now? You did not want to 
understand while you were being held in honor. This is why you have 
now fallen into dishonor. Answer my question then, although I know all 
things, while this new bride is listening." And immediately it was as if 
an amazingly misshapen person appeared, trembling and naked. The 
judge said to him: "O soul, you taught that the world and its riches 
should be spurned. Why then did you follow after them?" 

The soul answered: "Because their filthy stench smelled better to 
me than your sweet fragrance." And as soon as he said this, a daemon 
poured a vessel of sulphur and poison into the soul. Again the judge 
spoke: "O soul, you were set up to be a shining lamp for the people, 
why did you not shine forth by word and example?" The soul answered: 
"Because your love had been wiped out from my heart. I roamed about 
like one who had lost his memory and like a vagabond, looking at 
things in the present and not thinking of the future." When the soul had 
said this, it was deprived of the light of its eyes. The daemon who was 
seen to be present said: "O judge, this soul is mine. What shall I do?" 
The judge said: "Purge and scrutinize it as in a winepress until the 
council is held at which the allegations of both friends and enemies will 
be discussed." 



The bride speaks to Christ, pouring forth prayers for the bishop mentioned above, 
and about the answers that Christ, the Virgin, and Saint Agnes gave to the bride. 

Book 3 - Chapter 12 

"O my Lord, I know that no one can enter heaven unless drawn by 



the Father. Therefore, most kind Father, draw this ailing bishop to you. 
And you. Son of God, help him if he makes the effort. And you. Holy 
Spirit, fill this cold and empty bishop with your love." 

God the Father answers: "If he who draws something is strong but 
the thing drawn too heavy, his effort is soon wasted and comes to 
naught. Besides, if the one drawn is bound up, then he can neither help 
himself nor the person drawing him. If the one drawn is unclean, then 
he is loathsome to the one who draws him and comes in contact with 
him. The attitude of this bishop is like that of a man standing at a fork 
in the road trying to decide which way to take." 

The bride answered: "O my Lord, is it not written that no one 
stands still in this life but advances either toward that which is better or 
toward that which is worse?" 

The Father answered: "Both things could be said here, since this man 
stands, as it were, between two roads, one of joy and one of sorrow. The 
horror of eternal punishment upsets him, and he would prefer to obtain 
the joy of heaven. However, he thinks the road that leads to joy is too 
rough to tread. But he certainly does start walking when he goes after 
objects he fervently desires." 

Blessed Agnes speaks: "The attitude of this bishop is like that of a 
man standing between two roads. He knew one of them was narrow at 
first but delightful in the end; he knew the other was pleasant for a 
while but ended in a bottomless pit of anguish. As the traveler thought 
about these two roads, he was more attracted to the road that was 
pleasant at the start. However, since he was afraid of the bottomless pit, 
the following thought occurred to him. He said: 'There must be a 
shortcut on the pleasurable road. If I can find it, I can go safely on for a 
long time and, when I get to the pit at the end, provided I find the 
shortcut, nothing will harm me.' So he walked safely on along the road, 
but when he came to the pit, he took a terrible fall right into it, since he 
had not found the shortcut he was expecting. 

Nowadays there are a lot of people with the same idea as this man. 
They think to themselves as follows. They say: 'It is burdensome to take 
the narrow path. It is hard to give up our self-will and our privileges.' In 



this way they place a false and dangerous confidence in themselves. 
They say: 'The road is long. God's mercy is great. The world is pleasant 
and was made for pleasure. There is nothing to prevent me from making 
use of the world for a time as I wish, since I mean to follow God at the 
end of my life. After all, there is a kind of shortcut from the path of 
worldliness and that is contrition and confession. If I can manage that, I 
will be saved.' 

The thought that a person can keep desiring sin until the end of life 
and then go to confession is a very weak hope, because they fall into the 
pit sooner than they expect. At times, too, they undergo such pain and 
so sudden a death that they are completely incapable of repenting in a 
fruitful manner. It serves them right. For, when they had the 
opportunity, they did not want to have any foresight for coming evils, 
but they arbitrarily set the time for God's mercy by their definition. 
They made no resolution not to sin so long as they could continue 
enjoying sin. In the same way, too, this bishop was standing between 
these two roads. Now, however, he is drawing nearer to the more 
pleasurable path of the flesh. Let us say that he has three pages set 
before him to read. 

He reads the first page over and over with pleasure, but he reads the 
second page only once in a while and with no pleasure at all, while he 
reads the third only rarely and does so with sadness. The first page 
represents the wealth and privileges he delights in. The second is the 
fear of Gehenna and the future judgment that is upsetting to him. The 
third is the love and filial fear of God that he rarely peruses. If he would 
take to heart all that God has done for him or how much he has lavished 
on him, the love of God would never be extinguished in his heart." 

The bride answered: "O Lady, pray for him." And then Blessed 
Agnes said: "What is the role of justice if not to judge and what is the 
role of mercy if not to encourage?" The Mother of God speaks: "The 
bishop will be told this: Although God can do all things, a man's 
personal cooperation is still necessary if he is to avoid sin and gain the 
love of God. There are three means to avoid sin and three means to 
obtain love. The three by which sin is avoided are: Perfect penance; 
second, the intention of not wanting to commit the sin again; third, to 



improve one's life according to the advice of those whom one knows to 
have given up the world. The three means that work together to obtain 
love are humility, mercy, and the effort to love. Whoever prays even 
one Our Father for the sake of gaining God's love will soon experience 
the effect of God's love drawing close to him. 

About the other bishop, about whom I was speaking with you 
before, I must say in conclusion that the pits appear too wide for him to 
leap over, the walls too high to climb, the bars too strong to break. I 
stand here waiting for him, but he turns his head away toward the 
activities of three groups of people that he enjoys watching. The first 
group is a dancing chorus. He tells them: 'I like listening to you, wait up 
for me!' The second group is engaged in speculation. He tells them: 'I 
want to see what you see - 1 enjoy that sort of thing a lot.' The third 
group is enjoying itself and relaxing in quiet, and he wants to enjoy 
privilege and quiet with them. 

To be a dancing chorus in the world means nothing other than to 
pass from one fleeting delight to another, from one desire for honor to 
another. To stand and speculate means nothing other than to take the 
soul away from divine contemplation and to think about the collecting 
and distributing of temporal goods. To relax in quiet means nothing 
other than to relax in body. While watching these three crowds, the 
bishop has climbed up a high mountain but he does not care about the 
words I have sent to him, nor does he care about the terms of my 
message that are that, if he keeps his promise, I will also keep mine." 

The bride answers: "O gentle Mother, do not abandon him!" The 
Mother says to her: "I will not abandon him until dust returns to dust. 
More than that, if he breaks through the bars, I will come to meet him 
like a handmaid and will help him like a mother." And the Mother 
added: "Are you, daughter, thinking of what would have been the 
reward of that canon of Orleans, if his bishop had been converted? I 
will answer you: You see how the earth bears grass and flowers of 
different species and kinds. In the same way, too, if every person had 
uprightly remained in their own station from the beginning of the 
world, then everyone would have received a great reward, inasmuch as 
everyone who is in God would have gone from one delight to the next. 



not because of any sense of tediousness in their pleasure, but because 
their delight grows continuously more delightful and their indescribable 
joy is continuously made new." 

EXPLANATION 

This was the bishop of Vaxjo. When he was in Rome, he was 
greatly worried about his return. It was heard in the spirit: "Tell the 
bishop that his delay is more useful than his haste. Those in his 
company who have gone ahead of him will follow after him. This is 
why when he returns to his country, he will find my words to be true." 
This is the way it all turned out. On his return, he found the king in 
capture and the whole kingdom in an uproar. Those in his company who 
had gone ahead of him were impeded for a long time on the way and 
arrived after him. "Know also that the lady who is in the company of 
the bishop will return safely but will not die in her home country." And 
so it turned out, for she went a second time to Rome, and she died and 
was buried there. 

ABOUT THE SAME BISHOP 

When Lady Birgitta came down from Monte Gargano to the city of 
Mafredonia in the kingdom of Sicily, the same bishop was in her 
company. On the mountain it happened that he had such a bad fall from 
his horse that he broke two ribs. When the lady was about to go out to 
St. Nicholas of Bari in the morning, he called her to him saying: "Lady, 
it is so hard for me to stay here without you. It is also a burden that you 
should be delayed on my account, especially given the raids going on. I 
ask you," he said, "for the love of Jesus Christ, to pray to God for me 
and touch your hand to my aching side! 

I hope that my pain will be lessened through the touch of your 
hands." With tears in her eyes, she answered in compassion: "Sir, I 
regard myself as nothing, for I am a great sinner in God's sight. But let 
us all pray to God and he will answer your faith." They prayed, and 
when she stood up, she touched the bishop's side, saying: "May the 
Lord Jesus Christ heal you." Immediately the pain went away. And the 
bishop got up and followed her all the way back to Rome. 



The Mother's words to the daughter in which the words and deeds of Christ are 
explained and wonderfully described as a treasure, his divine nature as a castle, 

sin as bars, virtues as walls, and the beauty of the world and the delight of 
friendship as two moats, and about how a bishop ought to behave with respect to 

the care of souls. 

Book 3 - Chapter 13 

The Mother speaks to the bride of her Son, saying: "This bishop 
prays to me in his love, and, for that reason, he should do what pleases 
me most. There is a treasure 1 know of that whoever possesses it will 
never be poor, whoever sees it will never know distress and death, and 
whoever desires it will joyfiilly receive whatever he wishes. The 
treasure is locked up in a strong castle behind four bars. Outside the 
castle stand high walls large and thick. Beyond the walls are two wide 
and deep moats. And so 1 ask the bishop to jump over the two moats in 
a single leap, and climb the walls in a single bound, and break through 
the bars with a single blow and then to bring me the thing that pleases 
me most. 

I will now tell you the meaning of all this. When you use the word 
'treasure,' you refer to something that is rarely used or moved about. In 
this case, the treasure is my dearest Son's precious words and the deeds 
he did during and before his passion, along with the miracles he worked 
when the Word was made flesh in my body and that he continues to do 
when, at God's word, the bread on the altar each day is changed into 
that same flesh. All these things are a precious treasure that has become 
so neglected and forgotten that there are very few people who recall it 
or draw any profit from it. However, the glorious body of God my Son 
is to be found in a fortified castle, that is, in the strength of his divine 
nature. Just as a castle is a defense against enemies, so the strength of 
my Son's divine nature is a defense for the body of his human nature, so 
that no enemy can harm him. The four bars are four sins that exclude 
many people from the participation in and the goodness of the strength 
of the body of Christ. 



The first sin is pride along with the desire for worldly honors. The 
second is the desire for worldly possessions. The third is the repulsive 
lust to fill the body up intemperately, and its utterly repulsive 
satisfaction. The fourth is anger and envy and the neglect of one's own 
salvation. Many people have an excessive love for these four sins and 
possess them habitually, which takes them very far away from God. 
They see and receive the body of God, but their soul is as far from God 
as thieves are when the way to what they want to steal is blocked by 
strong bars. 

This is why I said that he should break through the bars with a 
single blow. The blow symbolizes the zeal for souls with which a 
bishop ought to break sinners through deeds of justice done for the love 
of God in order that, once the bars of vice have been broken, the sinner 
can reach the precious treasure. Although he cannot strike down every 
sinner, he should do what he can and ought to do, especially for those 
who are under his care, sparing neither great nor small, neighbor nor 
relation, friend nor enemy. This is what Saint Thomas of England did. 
He suffered much for the sake of justice and met with a harsh death in 
the end, all because he did not refrain from striking bodies with the 
justice of the church in order that souls might endure less suffering. 

This bishop should imitate Thomas's way of life, so that everyone 
who hears him may understand that he hates his own sins as well as 
other people's sins. The blow of divine zeal will then be heard 
throughout the heavens before God and his angels. Many people will 
then be converted and mend their ways, saying: 'He does not hate us but 
our Sins.' They will say: 'Let us repent and we will become friends both 
of God and of the bishop.' 

The three walls surrounding the castle are three virtues. The first 
virtue is giving up carnal pleasures and doing the will of God. The 
second is to prefer to suffer reproaches and curses for the sake of truth 
and justice rather than to obtain worldly honors and possessions by 
dissimulating the truth. The third is to be ready to forgo both life and 
possessions for the sake of any Christian's salvation. However, look at 
what people do nowadays. They think these walls are too high to climb 



over at all. 

Accordingly, neither their hearts nor their souls approach the 
glorious body with any constancy, for they are far from God. This is 
why I told my friend to climb the walls in a single bound. A bound is 
what you call it when the feet are held far apart in order for the body to 
move quickly. A spiritual bound is similar, for, when the body is on 
earth and the love of the heart is in heaven, then you climb the three 
walls quickly. When a man meditates on the things of heaven, he is 
ready to give up his own will, to suffer rejection and persecution for the 
sake of justice, and to die willingly for the glory of God. 

The two moats outside the wall represent the beauty of the world 
and the company and enjoyment of worldly friends. There are many 
people who are content to take it easy in these moats and never care 
whether they will see God in heaven. The moats are wide and deep, 
wide because the wills of such people are far from God, and deep 
because they confine many souls in the depths of hell. This is why the 
moats should be jumped over in a single leap. A spiritual leap is nothing 
other than to detach one's whole heart from things that are empty and to 
take the leap from earthly goods to the kingdom of heaven. 

I have shown how to break through the bars and leap over the 
walls. Now I will show how this bishop should bring me the most 
precious thing there ever was. God's divine nature was and is from 
eternity without beginning, since neither beginning nor end can be 
found in it. But his human nature was in my body and took flesh and 
blood from me. Therefore, it is the most precious thing there ever was 
or is. Accordingly, when the righteous soul receives God's body with 
love and when his body fills the soul, the most precious thing there ever 
was is there. Although the divine nature exists in three Persons without 
beginning and without end in itself, when God sent his Son to me with 
his divine nature and the Holy Spirit, he received his blessed body from 
me. I will now show the bishop how this precious thing is to be brought 
before the Lord. Wherever God's friend comes across a sinner whose 
words show little love for God but much love for the world, that soul is 
empty with respect to God. 



Accordingly, God's friend should show his love for God by his 
sorrow that a soul redeemed by the Creator's blood should be an enemy 
to God. He should show compassion for the wretched soul by using two 
voices, as it were, toward it: one in which he entreats God to have pity 
on the soul, and another in which he shows the soul its own danger. If 
he can reconcile and unite the two of them, God and the soul, then the 
hands of his love will offer to God the most precious gift, for the thing 
most dear to me is when the body of God, which was once inside me, 
and the human soul, which God has created, come together in 
friendship. 

This is hardly surprising. You know well that I was present when 
my Son, the great knight, went forth from Jerusalem to fight a battle so 
brutal and difficult that all the sinews of his arms were strained. His 
back was bloodied and livid, his feet pierced by nails, his eyes and ears 
full of blood. His head sank when he gave up his spirit. His heart was 
sundered by the point of a spear. He won souls by suffering greatly. He 
who now dwells in glory stretches out his arms to men, but few there 
are who bring him his bride. Consequently, a friend of God should spare 
neither life nor possessions in helping others while he helps himself by 
bringing them to my Son. 

Tell this bishop that, given that he prays for my friendship, I will 
bind myself to him with a bond of faith. The body of God, which was 
once within me, will welcome his soul with great love. As the Father 
was in me together with the Son who had my body and soul in himself, 
and as the Holy Spirit who is in the Father and the Son was everywhere 
with me and had my Son within him, so too my servant will be bound 
to the same Spirit. If he loves the sufferings of God and has his precious 
body in his heart, then he will have God's human nature that has the 
divine nature within and without it. God will be in him and he in God, 
just as God is in me and I in him. As my servant and I share one God, 
we will also share one bond of love and one Holy Spirit who is one God 
with the Father and the Son. 

One thing more: If this bishop keeps his promise with me, I will 
help him during his lifetime. At the end of his life I will help and assist 
him and bring his soul before God, saying: 'My God, this man served 



you and obeyed me, and therefore I present his soul to you!' O daughter, 
what is a person thinking of when he despises his own soul? Would God 
the Father in his unfathomable divinity have let his own innocent Son 
suffer so much in his human nature, if he had not an honest desire and 
longing for souls and for the eternal glory that he has prepared for 
them?" 

This revelation was about the bishop of Linkoping who was afterwards 
made archbishop. There is more on the same bishop in Book 6, chapter 
22, beginning: "This prelate." 

ADDENDUM ABOUT THE SAME MAN 

"The bishop for whom you weep came to an easy purgatory. Know 
for certain that, although in the world he had many who blocked his 
way, they have now received their sentence, and he shall be glorified 
due to his faith and purity." 



The Mother's words to her daughter, using a marvelous comparison to describe a 

certain bishop, likening the bishop to a butterfly, his humility and pride to its two 

wings, the three facades covering up the vices of the bishop to the insect's three 

colors, his deeds to the thickness of its coloring, his double will to the butterfly's 

two feelers, his greed to its mouth, his puny love to its puny body. 

Book 3 - Chapter 14 

The Mother speaks to the bride of her Son, saying: "You are a 
vessel that the owner fills and the teacher empties. However, it is one 
and the same person who fills and empties you. A person who can pour 
wine and milk and water together into a vessel would be called an 
expert teacher if he could separate each of these liquids blended 
together and restore each to its own proper nature. This is what I, the 
Mother and Teacher of all mankind, have done and am doing to you. A 
year and a half ago, all sorts of matters were spoken to you, and now 
they all seem to be blended together in your soul, and it would seem 
disgusting if they were all poured out together, since their purpose 
would not be understood. This is why I gradually distinguish them as I 



see fit. 

Do you recall that I sent you to a certain bishop whom I called my 
servant? Let us compare him to a butterfly with two wide wings 
spattered in the colors white, red, and blue. When you touch it, the 
pigment sticks to your fingers like ashes. This insect has a puny body 
but a big mouth, two feelers on its forehead, and a hidden place in its 
belly through which it emits the filth of its belly. The wings of this 
insect, that is, the bishop's wings, are his humility and pride. Outwardly 
he appears humble in his words and gestures, humble in his dress and 
actions, but inwardly there is a pride that makes him great in his own 
sight, rendering him swollen up with his own reputation, ambitious for 
people's appreciation, judgmental of others, and arrogant in preferring 
himself to others. On these two wings he flies before people with the 
apparent humility that aims at pleasing individuals and being the talk of 
everyone, as well as with the pride that makes him consider himself to 
be holier than others. 

The three colors of the wings represent his three facades that cover 
up his vices. The color red means that he continually lectures on the 
sufferings of Christ and the miracles of the saints in order to be called 
holy, but they are far from his heart indeed, since he has not much 
liking for them. The color blue means that, on the outside, he does not 
seem to care about temporal goods, seeming to be dead to the world and 
to be all for the things of heaven under his facade of heavenly blue. But 
this second color makes him no more stable or fruitful before God than 
the first. The color white implies that he is a religious in his dress and 
commendable in his ways. However, his third color holds just as much 
charm and perfection as the first two. As a butterfly's pigment is thick 
and stays on your fingers, leaving behind nothing but a kind of ashy 
substance, so too his deeds seem to be admirable, inasmuch as he 
desires solitude , but they are empty and ineffectual as to their 
usefiilness to him, since he does not sincerely yearn for or love that 
which is lovable. 

The two feelers represent his duplicitous will. You see, he wants to 
lead a life of comfort in this world and to have eternal life after death. 
He does not want to be cheated out of being held in great esteem on 



earth while receiving an even more perfect crown in heaven. This 
bishop is just like a butterfly, thinking he can carry heaven on one feeler 
and earth on the other, although he cannot put up with the least little 
difficulty for God's glory. So he relies on God's church and thinks he 
can benefit it by his word and example, as if the church could not thrive 
without him. He presumes that his own good deeds will make worldly 
people bear spiritual fruit. Hence he reasons like a soldier who has 
already fought the fight. 'Since,' he says, 'I am already called devout and 
humble, why should I strive after a life of greater austerity? Although I 
may sin in a few pleasures without which my life would be unhappy, 
still my greater merits and good deeds will be my excuse. If heaven can 
be won for a cup of cold water, what need is there to struggle beyond 
measure?' 

A butterfly has a big mouth as well, but its greed is even bigger, so 
much so that if it could eat up every single fly but one, it would want to 
eat that one up, too. Likewise, if this man could add a shilling to the 
many he already has in such away that it would go unnoticed in secret, 
he would take it, although the hunger of his greed would not be stilled 
even then. 

A butterfly also has a hidden outlet for its impurities. This man, too, 
gives improper vent to his anger and impatience, displaying his secret 
impurities to others. And as a butterfly has a little body, this man has 
little charity, while his lack of charity is made up for only by the width 
and breadth of his wings." The bride answered: "If he has just one spark 
of charity, there is always some hope of life and charity and salvation 
for him." The Mother said: "Did not Judas also have some charity left 
when he said after he had betrayed his Lord: 'I have sinned in betraying 
innocent blood'? He wanted to make it look as though he had charity, 
but he had none." 



The Mother's words to her daughter in which another such bishop is allegorically 

described as a gadfly, his wordy eloquence as flying, his two concerns as two 

wings, his flattery of the world as a sting; and about the Virgin's amazement at the 

life of these two bishops; also, about preachers. 



Book 3 - Chapter 15 

The Mother speaks again to the bride, saying: "I have shown you 
another bishop whom I called the pastor of the flock. Let us compare 
him to a gadfly with an earthy color that flies about noisily. Wherever 
he alights, his bite is terrible and painful. This pastor has an earthy 
color, for, although he was called to poverty, he would rather be rich 
than poor, he would rather be in charge than submit, he would rather 
have his own will than be disciplined through obedience to others. He 
flies about noisily in the sense that he is full of wordy eloquence in his 
pious preaching, and lectures about worldly vanities instead of spiritual 
doctrine, praising and following worldly vanities rather than the holy 
simplicity of his order. 

He has two wings as well, that is, two ideas: The first is that he 
wants to offer people charming and soothing speech so that he may win 
their esteem. The second is that he wants everyone to yield to him and 
obey him. The sting of a gadfly is unbearable. Likewise, this man stings 
souls to damnation. Although he should be a doctor of souls, he does 
not tell the people who come to him about their danger and infirmity 
nor does he use a sharp scalpel, but speaks soothingly to them in order 
to be called meek and so as not to cause anyone to avoid him. These 
two bishops are quite simply astonishing. One of them makes an 
appearance of being poor, solitary, and humble in order to be called 
spiritual. The other one wants to possess the world in order to be called 
mercifiil and generous. The one wants to seem to own nothing and yet 
longs to possess everything secretly. The other openly wants to have 
many possessions in order to have a lot to give away and thus win the 
esteem of others. Accordingly, as the proverb goes, since they serve me 
in a way 1 cannot see (because 1 do not accept it), 1 shall reward them in 
a way they will not see. 

Do you wonder why such men are praised for their preaching? 1 
will tell you: Sometimes a bad man speaks to good people and the good 
Spirit of God is poured into them, not because of the goodness of the 
teacher but through the teacher's words in which the good Spirit of God 
is found for the good of the listeners. Sometimes a good man speaks to 



bad people who are made good by hearing it both because of the good 
Spirit of God and the goodness of the teacher. Sometimes a cold man 
speaks to cold people in such away that these cold hearers recount what 
they have heard to fervent people who had not been there, rendering 
their listeners more fervent. So, do not worry about what kind of people 
you are sent to. Wonderful is God who tramples gold underfoot and 
places mud amidst the rays of the sun!" 



The Son's explanation to the bride that the damnation of souls does not please 

God; also, about the astonishing questions of the younger bishop to the older 

bishop, and about the answers of the older bishop to the younger one. 

Book 3 - Chapter 16 

The Son speaks to the bride, saying: "Why do you think these two 
men are being shown to you? Is it because God enjoys censuring and 
condemning them? Of course not. No, it is done in order better to reveal 
God's patience and glory and also so that those who hear it may fear 
God's judgment. But now, come and listen to an astonishing 
conversation. Look there, the younger bishop has asked the older one a 
question, saying: 'Brother, hear and answer me. Once you had been 
bound to the yoke of obedience, why did you forsake it? Once you had 
chosen poverty and the religious state, why did you abandon them? 
Once you had entered the religious state and made yourself dead to the 
world, why did you seek the episcopate?' The older man answered: 'The 
obedience that taught me to be an inferior was a burden to me. That is 
why I preferred my freedom. The yoke that God says is pleasant was 
bitter to me. 

That is why I sought and chose bodily comfort. My humility was 
pretended. That is why I craved honors. And, since it is better to push 
than to pull, I desired the episcopate accordingly.' The younger man 
asked again: 'Why did you not do honor to your episcopal see by giving 
it worldly honor? Why did you not acquire riches by means of worldly 
wisdom? Why did you not spend your possessions according to the 
demands of worldly honor? Why did you humble yourself outwardly 



rather than acting in accord with worldly ambition?' 

The older man answered: 'The reason I did not strew worldly 
honors upon my see was that I was hoping myself to be honored so 
much the more by appearing to be humble and spiritual rather than 
worldly minded. Therefore, in order to be praised by worldly people, I 
made a show of holding everything in contempt; I appeared humble and 
devout in order to be held in esteem by spiritual men. The reason I did 
not acquire riches through worldly wisdom was in order that spiritual 
men might not notice it and hold me in contempt because of my 
secularity. The reason I was not liberal in giving gifts was that I 
preferred to have few rather than many companions for the sake of my 
own peace and quiet. I preferred having my money-chest full to handing 
away gifts.' 

Again the younger man asked: 'Tell me, why did you give a 
pleasant and sweet drink out of a dirty vessel to an ass? Why did you 
give the bishop husks from the pigsty? Why did you fling down your 
crown under your feet? Why did you spit out wheat but chew weeds? 
Why did you free others from their chains but bind yourself with 
fetters? Why did you apply medicine to the wounds of others but poison 
to your own?' The older man answered: 'I gave my ass a sweet drink 
from a disgusting, dirty vessel in the sense that, although a scholar, I 
preferred to handle the divine sacraments of the altar for the sake of my 
worldly reputation rather than to apply myself to everyday cares. 
Inasmuch as my secrets were unknown to men but known to God, I 
grew a great deal in presumption and in that way added to the heavy 
justice of my terrible condemnation. 

To the second question, I answer that I gave the bishop husks from 
the pig-sty in the sense that I followed the promptings of nature through 
self-indulgence and did not stand firm in self-restraint. As to the third 
question, I cast my episcopal crown underfoot in the sense that I 
preferred to do acts of mercy for the sake of human favor rather than 
acts of justice for the glory and love of God. 

As to the fourth question, I spat out wheat but chewed straw in the 
sense that I did not preach God's words out of love for God nor did I 



like doing the things I told others to do. As to the fifth question, I freed 
others but bound myself in the sense that I absolved the people who 
turned to me with contrition, but I myself liked doing the things that 
they lamented through their penance and rejected through their tears. As 
to the sixth question, I anointed others with healing ointment but myself 
with poison in the sense that while I preached about purity of life and 
made others better, I made myself worse. I laid down precepts for 
others but was myself unwilling to lift a finger to do those very things. 
Where I saw others making progress, that is where I failed and wasted 
away, since I preferred to add a load to my already committed sins than 
to lessen my load of sins by making reparation.' 

After this a voice was heard, saying: 'Give thanks to God that you 
are not among these poisonous vessels that, when they break, return to 
the poison itself Immediately, the death of one of the two was then 
announced." 



The Virgin's words to her daughter praising the life and order of St. Dominic, and 

about how he turned to the Virgin at the hour of his death, and about how in 
modem times few of his friars live by the sign of Christ's passion given them by 
Dominic, but many of them live by the mark of incision given them by the devil. 

Book 3 - Chapter 17 

Again the Mother speaks to the bride, saying: "Yesterday I told you 
about two men who belonged to the Rule of St. Dominic. Dominic held 
my Son as his dear Lord and loved me his Mother more than his own 
heart. My Son gave this holy man the inspired thought that there are 
three things in the world that displease my Son: pride, greed, and carnal 
desire. By his sighs and entreaties, St. Dominic procured help and 
medicine so as to combat these three evils. God had compassion on his 
tears and inspired him to set up a codified rule of life in which the holy 
man opposed three virtues to the three evils of the world. 

Against the vice of greed he laid it down that one should own 
nothing without the permission of one's superior. Against pride he 



prescribed wearing a humble and simple habit. Against the bottomless 
voracity of the flesh, he prescribed abstinence and times for practicing 
self-discipline. He placed a superior over his friars in order to preserve 
peace and protect unity. 

In his desire to give his friars a spiritual sign, he symbolically 
impressed a red cross on their left arm near the heart, I mean through 
his teaching and fruitful example, when he taught and admonished them 
continually to recall the suffering of God, to preach God's word more 
fervently, not for the world's sake but out of love for God and souls. He 
also taught them to submit rather than to govern, to hate their self-will, 
to bear insults patiently, to want nothing beyond food and clothing, to 
love truth in their hearts and to proclaim it with their lips, not to seek 
their own praise but to have the words of God on their lips and to teach 
them always, without omitting them out of shame or uttering them in 
order to win human favor. 

When the time came for his deliverance, which my Son had 
revealed to him in spirit, he came in tears to me, his Mother, saying: 'O 
Mary, Queen of Heaven, whom God predestined for himself to unite his 
divine and human natures, you alone are that virgin and you alone are 
that most worthy mother. You are the most powerful of women from 
whom Power itself went forth. Hear me as I pray to you! I know you to 
be most powerful and therefore I dare to come before you. Take my 
friars, whom I have reared and nurtured beneath the austerity of my 
scapular, and protect them beneath your wide mantle! Rule them and 
nurture them anew, so that the ancient enemy may not prevail against 
them and may not ruin the new vineyard planted by the right hand of 
your Son! My Lady, by my scapular with its one piece in front and one 
at the back, I am referring to nothing other than the twofold concern 
that I have shown for my friars. 

I was anxious night and day for them and about how they might 
serve God by practicing temperance in a reasonable and praiseworthy 
fashion. I prayed for them that they might not desire any worldly thing 
that could offend God or that might blacken their reputation for 
humility and piety among their fellows. Now that the time for my 
reward has come, I entrust my members to you. Teach them as children 



while you carry them as their mother.' With these and other words, 
Dominic was called to the glory of God. 

I answered him as follows, using figurative language: 'O Dominic, 
my beloved friend, since you love me more than yourself, I shall protect 
your sons beneath my mantle and rule them, and all those who 
persevere in your role shall be saved. My mantle is wide with mercy 
and I deny mercy to no one who happily asks for it. All those who seek 
it find protection in the bosom of my mercy.' 

But, my daughter, what do you think the rule of Dominic consists 
in? Surely, it consists in humility, continence, and the contempt of the 
world. All those who make a commitment to these three virtues and 
lovingly persevere in them will never be condemned. They are the ones 
who keep the rule of Blessed Dominic. Now hear something truly 
amazing: Dominic placed his sons beneath my wide mantle, but, look 
and see, now there are fewer of them beneath my wide mantle than 
there were in the austerity of his scapular. Yet not even during 
Dominic's lifetime did everyone have a true sheepskin or a Dominican 
character. I can illustrate their character better by way of a parable. 

If Dominic came down from the heights of heaven where he lives 
and said to the Thief who was coming back from the valley and had 
been looking over the sheep with a view to slaughtering and destroying 
them, he would say 'Why are you calling after and leading away the 
sheep that I know to be mine by evident signs?' The Thief might 
answer: 'Why, Dominic, do you appropriate to yourself what is not your 
own? It is outrageous pilferage to usurp another's property for oneself 
If Dominic tried to reply that he had raised and tamed them and led and 
taught them, the Thief would say: 'You may have brought them up and 
taught them, but I have led them back to their own self-will by gentle 
coaxing. 

You may have mixed leniency with austerity for them, but I enticed 
them more coaxingly and showed them things better to their liking, and, 
see, more of them are running to my pasture at my call. This is how I 
know the sheep eagerly following me are mine, given that they are free 
to choose to follow the one who attracts them more.' If Dominic should 



answer in turn that his sheep are marked with a red sign in the heart, the 
Thief would say; 'My sheep are marked with my sign, a mark of 
incision on their right ear. Since my sign is more obvious and visible 
than your sign, I recognize them as my sheep.' 

The Thief stands for the devil who has incorporated many of 
Dominic's sheep into himself They have an incision on the right ear in 
the sense that they do not listen to the words of life of the one saying: 
'The path to heaven is narrow.' They only put into practice those words 
they like hearing. Dominic's sheep are few, and they have a red sign in 
their heart in the sense that they lovingly keep in mind God's suffering 
and lead a happy life in all chastity and poverty, fervently preaching the 
word of God. 

For this is the Rule of Dominic as people commonly express it; 'To 
be able to carry all that you own on your back, to want to own nothing 
but what the Rule allows, to give up not only superfluous things but 
even at times to refrain from licit and necessary things on account of the 
impulses of the flesh.' " 



The Mother's words to her daughter about how friars would now listen and in fact 

do listen sooner to the devil's voice than to that of their father Dominic, about 

how few of them follow in his footsteps now, about how those seeking the 

episcopate for worldly honor and for their own comfort and freedom do not 

belong to the rule of St. Dominic, about the terrible condemnation of such men, 

and about the condemnation experienced for one such episcopate. 

Book 3 - Chapter 18 

The Mother speaks to the bride, saying: "I told you that all those 
who belong to the Rule of Dominic are beneath my mantle. Now you 
are going to hear just how many they are. If Dominic were to come 
down from the place of delights where he has true happiness and were 
to cry out as follows: 'My dear brothers, you my followers, there are 
four good things in reserve for you: honor in return for humility, 
everlasting riches in return for poverty, satisfaction without boredom in 



return for continence, eternal life in return for the contempt of the 
world,' they would scarcely listen to him. On the contrary, if the devil 
suddenly came up from his hollow and proclaimed four different things, 
and said: 'Dominic promised you four things. Look here, I have what 
you want in my hand. 

I offer honors, I hold wealth in my hand, instant gratification is 
there, the world will be delicious to enjoy. Take what I offer you, then! 
Use these things that are certain! Lead a life of joy so that after death 
you may rejoice together!' If these two voices were now to sound in the 
world, more people would run to the voice of the robber and devil than 
to the voice of Dominic, my great good friend. What shall I say of the 
friars of Dominic? 

Those who are in his rule are indeed few, fewer still those who follow 
in his footsteps by imitating him. For not everyone listens to the one 
voice, because not everyone is of one and the same sort - not in the 
sense that not everyone comes from God or that not everyone can be 
saved, if they want, but in the sense that not everyone listens to the 
voice of the Son of God saying: 'Come to me and I will refresh you, by 
giving you myself!' 

But what shall I say of those friars who seek the episcopate for 
worldly reasons? Do they really belong to the rule of Dominic? 
Certainly not. Or are those who accept the episcopate for a good reason 
excluded from the Rule of Dominic? Of course not. Blessed Augustine 
lived by a Rule before he became a bishop, but when he was bishop he 
did not give up his rule of life, although he attained the highest honors. 
For he accepted the honor with reluctance, and they did not bring more 
comfort to him but more work, because, when he saw he could do good 
to souls, he gladly gave up his own desires and physical comfort for 
God's sake in order to win more souls for God. Accordingly, those men 
who aspire to and accept the episcopate in order to be of greater benefit 
to souls do belong to the Rule of Dominic. Their reward will be 
twofold, both because of the noble order that they had to leave and of 
the burden of the episcopal office to which they were called. 

I swear by that God by whom the prophets swore, who did not 
swear their oath in impatience but because they took God as a witness 



to their words. 

Likewise, by the same God I declare and swear that to those friars who 
have scorned the rule of Dominic there will come a mighty hunter with 
ferocious hounds. It is as if a servant were to say to his master: 'There 
have come into your garden many sheep whose meat is poisoned, 
whose fleeces are matted with filth, whose milk is useless, and who are 
very insolent in their lusts. Command them to be slaughtered, so that 
there will be no shortage of pasture for the profitable sheep and so that 
the good sheep will not be confused by the insolence of the bad.' 

The master would answer him: 'Shut the entrances so that only such 
sheep as approved by me can get in, such sheep as it is right to foster 
and nourish, such as are upright and peaceful.' I tell you that some of 
the entrances will be shut at first, but not all of them. Later the hunter 
will come with his hounds and he will spare neither their fleeces from 
arrows nor their bodies from wounds until their life has been put to an 
end. Then guards will come and carefully inspect and examine the kind 
of sheep that get admitted to the pasture of the Lord." 

The bride said in reply: "My Lady, do not be angry if I ask a 
question. 

Given that the pope relaxed the austerity of the rule for them, should 
they be censured for eating meat or anything else set before them?" The 
Mother answered: "The pope, taking into consideration the weakness 
and inadequacy of human nature, as put forward by some, reasonably 
allowed them to eat meat so that they might be more able to work and 
more fervent in preaching, not that they might appear lazy and lax. For 
this reason, we excuse the pope for permitting it." Then the bride said: 
"Dominic arranged for a habit made not of the best nor the worst cloth, 
but something in between. Should they be censured for wearing finer 
clothing?" The Mother answered: "Dominic, who dictated his rule 
inspired by the Spirit of my Son, prescribed that they should not have 
clothing made from better or more expensive materials so as not to be 
criticized and branded for wearing a fine and expensive habit and 
become proud because of it. 

He also arranged that they should not have clothing made of the 
poorest or roughest material so as not to be bothered too much by the 



roughness of their clothing when they rested after work. Instead, he 
arranged for them to have clothing of moderate and adequate quality 
that they would not grow proud over or feel vain about, but that would 
keep out the cold and safeguard their continual progress in a life of 
virtue. Therefore, we commend Dominic for his arrangements but 
rebuke those friars of his who make changes in their habit for the sake 
of vanity rather than usefulness." 

Again the bride said: "Should those friars who build tall and 
sumptuous churches for your Son be rebuked? Or are they to be 
censured and criticized if they ask for a lot of donations in order to 
construct such buildings?" The Mother answered: "When a church is 
wide enough to hold all the people coming into it, when its walls are tall 
enough that the people going into it are not crowded together, when its 
walls are thick and strong enough to withstand any wind, when its roof 
is tight and firm enough that it does not leak then they have built it 
sufficiently. A humble heart in a humble church is more pleasing to God 
than high walls in which there are bodies inside but hearts outside. 
Accordingly, they have no need to fill their chests with gold and silver 
for works of construction, for it did not do Solomon any good to have 
built such sumptuous buildings when he neglected to love God for 
whom they were being built." 

As soon as these things had been both said and heard, the older 
bishop, who above was said to have died, shouted out saying: "O! O! 
O! My miter is gone! That which was hidden beneath it can now be 
seen. Where is the honorable bishop now? Where is the venerable 
priest? Where is the poor friar? Gone is the bishop who was anointed 
with oil for his apostolic office and a life of purity. Left behind is the 
slave of dung stained with grease. Gone is the priest who was 
consecrated by holy words so as to be able to transform inanimate 
lifeless bread into the living God. Left behind is the deceitful traitor that 
greedily sold him who redeemed all men in his love. 

Gone is the poor friar who renounced the world through his vow. 
Now I stand condemned by my pride and ostentation. Yet am I 
compelled to say the truth: He who condemned me is a just judge. He 
would rather have set me free through as bitter a death as that which he 



suffered when he hung on the wood of the cross than that I should 
receive such a condemnation as I now experience - but his justice, 
which he cannot contravene, spoke against it." 



The bride's reply to Christ about how she is afflicted by various useless thoughts, 

and about how she cannot get rid of them, and Christ's reply to the bride about 

why God permits this, and about the usefulness of such thoughts and fears with 

respect to her reward, provided she detests the thoughts and has a prudent fear of 

God, and about how she should not make light of venial sin lest it lead to mortal 

sin. 

Book 3 - Chapter 19 

The Son speaks to the bride: "What are you worried and anxious 
about?" She answered: "I am afflicted by various useless thoughts that I 
cannot get rid of, and hearing about your terrible judgment upsets me." 
The Son answered: "This is truly just. Earlier you found pleasure in 
worldly desires against my will, but now different thoughts are allowed 
to come to you against your will. 

But have a prudent fear of God, and put great trust in me, your 
God, knowing for certain that when your mind does not take pleasure in 
sinful thoughts but struggles against them by detesting them, then they 
become a purgation and a crown for the soul. But if you take pleasure in 
committing even a slight sin, which you know to be a sin, and you do so 
trusting to your own abstinence and presuming on grace, without doing 
penance and reparation for it, know that it can become a mortal sin. 
Accordingly, if some sinful pleasure of any kind comes into your mind, 
you should right away think about where it is heading and repent. After 
human nature was weakened, sin has frequently arisen out of human 
infirmity. There is no one who does not sin at least venially, but God 
has in his mercy given mankind the remedy of feeling sorrow for each 
sin as well as anxiety about not having made sufficient reparation for 
the sins for which one has made reparation. 

God hates nothing so much as when you know you have sinned but 



do not care, trusting to your other meritorious actions, as if, because of 
them, God would put up with your sin, as if he could not be glorified 
without you, or as if he would let you do something evil with his 
permission, seeing all the good deeds you have done, since, even if you 
did a hundred good deeds for each wicked one, you still would not be 
able to pay God back for his goodness and love. So, then, maintain a 
rational fear of God and, even if you cannot prevent these thoughts, 
then at least bear them patiently and use your will to struggle against 
them. You will not be condemned because of their entering your head, 
unless you take pleasure in them, since it is not within your power to 
prevent them. 

Again, maintain your fear of God in order not to fall through pride, 
even though you do not consent to the thoughts. Anyone who stands 
firm stands by the power of God alone. Thus fear of God is like the 
gateway into heaven. Many there are who have fallen headlong to their 
deaths, because they cast off the fear of God and were then ashamed to 
make a confession before men, although they had not been ashamed to 
sin before God. Therefore, I shall refuse to absolve the sin of a person 
who has not cared enough to ask my pardon for a small sin. In this 
manner, sins are increased through habitual practice, and a venial sin 
that could have been pardoned through contrition becomes a serious one 
through a person's negligence and scorn, as you can deduce from the 
case of this soul who has already been condemned. 

After having committed a venial and pardonable sin, he augmented 
it through habitual practice, trusting to his other good works, without 
thinking that I might take lesser sins into account. Caught in a net of 
habitual and inordinate pleasure, his soul neither corrected nor curbed 
his sinfiil intention, until the time for his sentencing stood at the gates 
and his final moment was approaching. This is why, as the end 
approached, his conscience was suddenly agitated and painfully 
afflicted because he was soon to die and he was afraid to lose the little, 
temporary good he had loved. Up until a sinner's final moment God 
abides him, waiting to see if he is going to direct his free will away 
from his attachment to sin. 

However, if a soul's will is not corrected, that soul is then confined 



by an end without end. What happens is that the devil, knowing that 
each person will be judged according to his conscience and intention, 
labors mightily at the end of life to distract the soul and turn it away 
from rectitude of intention, and God allows it to happen, since the soul 
refused to remain vigilant when it ought to have. 

Furthermore, do not grow overconfident and presumptuous, if I call 
anyone my friend or servant as I once called this man. I also called 
Judas a friend and Nebuchadnezzar a servant. I myself said: 'You are 
my friends if you carry out my commandments.' In the same way, I now 
say: 'The people who imitate me are my friends; those who persecute 
me by scorning my commandments are my enemies.' After it had been 
said that I had found a man after my own heart, did not David commit 
the sin of murder? Solomon, who received such wonderftil gifts and 
promises, sinned against goodness and, due to his ingratitude, the 
promise was fulfilled not in him but in me, the Son of God. 

Accordingly, just as when you dictate you add a closing formula at 
the end, I will also add this closing formula to my locution: If anyone 
does my will and gives up his own, he will receive the inheritance of 
eternal life. He who hears my will but does not persevere in doing it, 
will end up like the worthless and ungrateful servant. However, you 
should not lose hope, if I call anyone an enemy, since as soon as an 
enemy changes his will for the better he will be a friend of God. Was 
not Judas together with the twelve when I said: 'You, my friends, who 
have followed me will also sit on twelve thrones.' At the time Judas was 
indeed following me, but he will not sit with the twelve. In what way, 
then, have the words of God been fulfilled? I answer: God, who sees 
people's hearts and wills, judges and rewards according as he sees. 

A human being judges according to what she or he sees on the 
surface. Therefore, in order that no good person should grow proud or 
any bad person should lose hope, God has called both good and bad to 
the apostolate, just as every day he calls both good and bad to higher 
rank so that everyone whose way of life accords with his office will be 
glorified in eternity. He who assumes the honor but not the burden is 
glorified in time and perishes in eternity. Because Judas did not follow 
me with a perfect heart, the words 'you who have followed me' did not 



apply to him, inasmuch as he did not persevere to the point of reward. 
However, the words did apply to those persons who were to persevere 
both then and in the time to come, for the Lord, for whom all things are 
present, sometimes says things in present time that apply to the fiiture, 
and sometimes speaks about things that are going to be accomplished as 
if they have already been accomplished. Sometimes, too, he mixes past 
and future and uses the past for the future, so that no one may presume 
to analyze the immutable purpose of the Trinity. 

Hear one thing more: 'Many are called, but few are chosen.' This 
man was called to the episcopate but he was not chosen, for he proved 
ungrateful to the grace of God. Hence, he is a bishop in name but is 
unworthy of his service and is numbered among those who go down but 
do not come up again." 

ADDENDUM 

The Son of God speaks: "Daughter, you are wondering why the one 
bishop died peacefully, but the other one died a horrible death when the 
wall fell and utterly crushed him, and he survived for a short while but 
with a great deal of pain. I answer you: Scripture says - no rather, I 
myself have said it - that the righteous person, no matter what kind of 
death he dies, is in the hands of God, but worldly people consider a 
person righteous only if his departure is peaceful and without pain or 
shame. God, however, recognizes as righteous the one who has been 
proved by longstanding temperance or who suffered for the sake of 
righteousness. The friends of God suffer in this world in order to 
receive a lesser punishment in the future or to win a greater crown in 
heaven. 

Peter and Paul died for the sake of righteousness, although Peter 
died a more painful death than Paul, for he loved the flesh more than 
Paul; he also had to be more conformed to me through his painfiil death 
since he held the primacy of my church. Paul, however, inasmuch as he 
had a greater love of continence and because he had worked harder, 
died by the sword like a noble knight, for I arrange all things according 
to merit and measure. So, in God's judgment it is not how people end 
their lives or their horrible death that leads to their reward or 



condemnation, but their intention and will. The case is similar 
concerning these two bishops. One of them suffered more painfully and 
died a more terrible death. This reduced his punishment, although it did 
not gain him the reward of glory, because he did not suffer with a right 
intention. The other bishop died in glory, but this was due to my hidden 
justice and did not gain an eternal reward for him, because he did not 
rectify his intention while he was alive." 



The Mother's words to the daughter about how the talent represents the gifts of 

the Holy Spirit, and about how St. Benedict added to the gifts of the Holy Spirit 

given to him, and about how the Holy Spirit or the demonic spirit enters the 

human soul. 

Book 3 - Chapter 20 

The Mother speaks: "Daughter, it is written that the man who 
received five talents earned another five. What does a talent signify if 
not a gift of the Holy Spirit? Some receive knowledge, others wealth, 
others wealthy contacts. However, everyone should yield double profits 
to the Lord, for example, as regards knowledge, by living usefully for 
themselves and instructing others, as regards wealth and other gifts, by 
using them rationally and charitably helping others. In this way the 
good abbot Benedict added to the gift of grace he had received by 
scorning the goods that are fleeting, by forcing his body to serve his 
soul, by putting nothing ahead of charity. Anxious not to let his ears be 
corrupted by empty talk or his eyes by seeing pleasurable sights, he fled 
to the desert in imitation of that man who, when he had not yet been 
born, recognized the coming of his dear Savior and leaped for joy in the 
womb of his mother. 

Benedict would have gained heaven without the desert, inasmuch 
as the world was dead to him and his heart was completely fiill of God. 
However, it pleased God to call Benedict to the mountain so that many 
would come to know him and many would be inspired by his example 
to seek a life of perfection. This blessed man's body was like a sack of 
earth that enclosed the fire of the Holy Spirit and shut out the fire of the 



devil from his heart. Physical fire is enkindled by both air and a man's 
breath. Similarly, the Holy Spirit enters the human soul, either through 
personal inspiration or by lifting the mind up to God through some 
human action or divine locution. The spirit of the devil likewise visits 
its own people. However, the two spirits differ immeasurably, for the 
Holy Spirit makes the soul hot in her search for God but does not make 
her burn in her body. He shines his light in purity and modesty but does 
not darken the mind with evil. The evil Spirit, on the other hand, causes 
the mind to burn with carnal desires and makes it terribly embittered. 
He darkens the soul by making her unreflective and pushes her 
remorselessly toward the things of the earth. 

In order that the good fire that was in Benedict might ignite many 
people, God called him to the mountain and, after many other flames 
had been called together along with him, Benedict made a great bonfire 
of them by the Spirit of God. He composed a rule of life for them 
through the Spirit of God. Through this rule many people have attained 
the same perfection as he. Now, however, there are many firebrands cast 
off from the bonfire of St. Benedict and they lie spread out everywhere, 
having coldness instead of heat, darkness instead of light. If they were 
gathered together in the fire, they would surely give off fire and heat." 



The Mother's words to her daughter, showing the greatness and perfection of the 

life of St. Benedict by means of a comparison; also, the soul that bears worldly 

fruit is represented as a fruitless tree, the pride of mind as flint, and the cold soul 

as crystal; and about three noteworthy sparks arising from these three things, i.e., 

from the crystal, the flint, and the tree. 

Book 3 - Chapter 21 

The Mother speaks: "I told you before that the body of blessed 
Benedict was like a sack that was disciplined and ruled but did not rule. 
His soul was like an angel, giving off a lot of heat and flame. I will 
show you this by means of a comparison. It is as though there were 
three fires. The first of them was lit with myrrh and produced a sweet 
odor. The second was lit with dry kindle. It produced hot embers and a 



splendid blaze. The third was lit with olive oil. It produced flames, 
light, and heat. These three fires refer to three persons, and the three 
persons refer to three states in the world. 

The first was the state of those who reflected on God's love and 
surrendered their wills into the hands of others. They accepted poverty 
and humility in place of worldly vanity and pride, and loved continence 
and purity in place of intemperance. Theirs was the fire of myrrh, for, 
just as myrrh is pungent but keeps demons away and quenches thirst, so 
too their abstinence was pungent to the body yet quenched their 
inordinate desires and drained away all the power of the demons. 

The second state was that of those who had the following thought: 
'Why do we love worldly honors? They are nothing but the air that 
brushes past our ears. Why do we love gold? It is nothing but yellow 
dirt. What is the end of the body if not rot and ashes? How does it help 
us to desire earthly goods? 

All things are vanity. Therefore, we shall live and work for one purpose 
alone, that God may be glorified in us and that others may bum with 
love for God through our word and example.' The fire of such people 
was that of the dry kindle, inasmuch as they were dead to the love of the 
world and all of them produced hot embers of justice and the blaze of 
holy evangelization. 

The third state was that of those with a fervent love for the passion 
of Christ who longed with all their hearts to die for Christ. Theirs was 
the fire of olive oil. The olive contains oil that gives off a scorching heat 
when it is burned. In the same way, these people were drenched in the 
oil of divine grace. Through it they produced the light of divine 
knowledge, the heat of fervent charity, the strength of upright conduct. 

These three fires spread far and wide. The first of them was lit in 
hermits and religious, as described by Jerome who, inspired by the Holy 
Spirit, found their lives wonderful and exemplary. The second fire was 
lit in the confessors and doctors of the church, while the third was in the 
martyrs who despised their own flesh for God's sake, and others who 
would have despised it had they obtained help from God. Blessed 
Benedict was sent to people belonging to these three states or fires. He 



fused the three fires together in such away that the unwise were 
enlightened, the cold-hearted were inflamed, the fervent became more 
fervent still. Thus, with these fires began the Benedictine order that 
guided each person according to his disposition and intellectual 
capacity along the way of salvation and eternal happiness. 

From the sack of Blessed Benedict blew the sweetness of the Holy 
Spirit through which many monasteries were started. However, now the 
Holy Spirit has left the sack of many of his brothers, for the heat of the 
ashes has been extinguished and the firebrands lie scattered about, 
giving off neither heat nor light but the smoke of impurity and greed. 
However, God has given me three sparks so as to bring consolation to 
many people. The three stand for many sparks. The first spark was 
obtained with a crystal from the heat and light of the sun and has 
already settled on the dry kindle in order that a great fire may be made 
from it. The second spark was obtained with hard flint. 

The third spark came from a fruitless tree whose roots were 
growing and that was spreading its foliage. The crystal, that cold and 
fragile stone, represents the soul who, while she may be cold in her love 
for God, still seeks perfection in her heart and will and prays for God's 
help. Her intention thus leads her to God and earns for her an increase 
of trials that makes her grow cold toward base temptations, until God 
enlightens the heart and settles in the soul now emptied of desire, so 
that she no longer wants to live for anything but the glory of God. Flint 
represents pride. What is harder than the intellectual pride of a person 
who wants to be praised by everyone, yet longs to be called humble and 
to seem devout? 

What is more loathsome than a soul that places herself ahead of 
everyone else in her thoughts and cannot put up with being rebuked or 
taught by anyone? Nevertheless, many proud persons pray humbly to 
God that pride and ambition be removed from their hearts. God, 
therefore, with the cooperation of their good will, presents adversities to 
their hearts and at times consolations that draw them away from 
worldly things and spur them on toward heavenly. The fruitless tree 
represents the soul that is fed on pride and bears worldly fruit and 
desires to have the world and all its privileges. 



However, because this soul has a fear of eternal death, she uproots 
many of the saplings of sins she would otherwise commit if she had no 
such fear. Because of her fear, God draws near to the soul and inspires 
his grace in her so that the useless tree might become fruitfiil. By means 
of such sparks of fire, the order of Blessed Benedict, which now seems 
abject and abandoned to many people, should be renewed." 



The Mother's words to her daughter about a monk with a harlot's heart in his 
breast, and about how he apostatized from God through his own will and greed 

and his desertion of the angelic life. 

Book 3 - Chapter 22 

The Mother speaks to the bride again: "What do you see that is 
blameworthy in this man here?" She answered: "That he rarely says 
Mass." The Mother said to her: "It is not for that reason that he is to be 
sentenced. There are many men who, mindfiil of their deeds, refrain 
from saying Mass but are no less acceptable to me. What else do you 
see in him?" And she said: "That he does not wear the habit established 
by blessed Benedict." The Mother replied: "It often happens that a 
custom gets started, and those who know it to be a bad custom but still 
follow it deserve blame. However, those who do not know the correct 
traditions and would even prefer a simpler habit, had it not been for the 
long-standing custom, are not to be so easily and thoughtlessly 
condemned. Listen, however, and I will tell you three reasons why he 
should be blamed. 

First, because his heart, in which God should rest, is in the breast of 
harlots. Second, because he has given up the little he possessed but 
longs for the greater possessions of others; having promised to deny 
himself, he completely follows his own will and whim. Third, because 
God made his soul as beautiful as an angel and for that reason he should 
be leading an angelic life, but now his soul instead bears the image of 
that angel who apostatized from God through pride. People account him 
a great man, but God knows what sort he is before God. God is like a 



person who closes his fist about something and keeps it hidden from 
others until he opens his fist. God chooses weak creatures and keeps 
their crowns hidden in the present life until he rewards each person 
according to his deeds." 

EXPLANATION 

This man was a very worldly minded abbot who cared nothing for 
souls and who died suddenly without the sacraments. The Holy Spirit 
said about him: "O soul, you loved the earth and now the earth has 
received you. You were dead in your life and now you will not have my 
life nor be a sharer with me, since you loved the company of him who 
apostatized from me through pride and despised true humility." 



The answer of God the Father to the bride's prayers for sinners, and about three 

witnesses on earth and three in heaven, and about how the whole Trinity bears 

witness to the bride, and about how she is his bride through faith, like all those 

who follow the orthodox faith of the holy church. 

Book 3 - Chapter 23 

"O my most sweet God, I pray for sinners, to whose company I 
belong, that you deign to have mercy on them." God the Father 
answered: "I hear and know your intention, your loving entreaty will 
therefore be fulfilled. As John says in today's epistle, or, rather, as I say 
through John: 'There are three witnesses on earth, the Spirit, the water, 
and the blood, and three in heaven, the Father, the Son, and the Holy 
Spirit, and these three are your witnesses. The Spirit, who protected you 
in the womb of your mother, bears witness concerning your soul that 
you belong to God through the baptismal faith that your parents 
professed in your stead. 

The baptismal water bears witness that you are the daughter of 
Christ's human nature through regeneration and the healing of original 
sin. The blood of Jesus Christ that redeemed you bears witness that you 
are the daughter of God and removed from the power of the devil by the 



sacraments of the church. The Father, the Son, and the Holy Spirit, three 
Persons but one in substance and power, we bear witness that you are 
ours through faith, just as are all those who follow the orthodox faith of 
the holy church. And so that you give witness that you want to do our 
will, go and receive the body and blood of Christ's human nature from 
the hand of the priest in order that the Son may bear witness that you 
belong to him whose body you receive to strengthen your soul. The 
Father, who is in the Son, bears witness that you belong to the Father 
and to the Son. The Holy Spirit, who is in the Father and the Son, the 
Spirit being in both, bears witness that, through true faith and love, you 
belong to the Three Persons and One God." 



To the prayers of the bride for infidels, Jesus Christ replies that God is glorified 

through the evil of evil men, although not by their own power and volition; he 

illustrates this for her by means of an allegory in which a maiden represents the 

church or the soul and her nine brothers represent the nine orders of angels, the 

king represents Christ, while his three sons represent the three states of mankind. 

Book 3 - Chapter 24 

"O my Lord Jesus Christ, I pray that your faith may be spread 
among the infidels, and that good people may be set even more aflame 
with your love and that wicked people may convert." The Son 
answered: "You are grieved because little honor is given to God and 
with all your heart you wish that God's honor were perfected. I will 
offer you an allegory that will help you to understand that honor is 
given to God even through the evil of evil men, although not by their 
own power and volition. Once there was a wise and beautiful, rich and 
virtuous maiden. She had nine brothers, each of whom loved her as his 
very heart, and you might say that each one's heart was in her. In the 
kingdom where the maiden lived, there was a law that said that whoever 
showed honor would be honored, whoever robbed would be robbed, 
whoever committed rape would be beheaded. 

The king of the realm had three sons. The first son loved the 
maiden and offered her golden shoes and a golden belt, a ring for her 



hand and a crown for her head. The second son coveted the property of 
the maiden and robbed her. The third son coveted her maidenhood and 
sought to rape her. The king's three sons were captured by the maiden's 
nine brothers and presented to the king. Her brothers told him: 'Your 
sons desired our sister. 

The first honored and loved her with his whole heart. The second 
one despoiled her. The third was ready to risk his life just to rape her. 
They were seized at the very moment when they were fiilly intent on 
carrying out what we have said.' Once the king heard this, he answered 
them, saying: 'They are all my sons, and I love all of them equally. 
However, I neither can nor wish to go against justice. Instead I intend to 
judge my sons as I would my servants. You, my son, who wanted to 
honor the maiden, come and receive honor and the crown along with 
your father! You, my son, who coveted the maiden's property and 
snatched it away, you shall go to prison until the stolen goods have been 
restored. Indeed, I have heard evidence concerning you that you were 
sorry for your crime and would have returned the stolen goods, but 
were prevented from doing so by your sudden and unexpected arrest. 
For this reason you will remain incarcerated until the last farthing is 
restored. But you, my son, who made every attempt to rape this maiden, 
are not sorry for your crime. 

Therefore, your punishment will be multiplied by the number of 
ways in which you attempted to deflower the maiden.' All the brothers 
of the maiden answered: 'May you, the judge, be praised for your 
justice! For you would never have issued such a judgment had there not 
been virtue in you and fairness in your justice and mercy in your 
fairness.' 

The maiden symbolizes the holy church. She is by nature outstanding 
by reason of her faith, beautiful by reason of the seven sacraments, 
laudable by reason of her conduct and virtue, lovable by reason of her 
fruits, for she reveals the true way to eternity. The holy church has three 
sons, so to speak, and these three stand for many. The first are those 
who love God with their whole heart. The second are those who love 
temporal goods for their own honor. The third are those who put their 
own will ahead of God. The maidenhood of the church represents 
human souls created solely by divine power. 



Accordingly, the first son offers golden shoes by having contrition 
for his misdeeds, omissions, and sins. He offers clothes by following 
the precepts of the law and keeping the evangelical counsels as far as 
possible. He puts together a belt by firmly resolving to persevere in 
continence and chastity. He places a ring on her hand by firmly 
believing in what the catholic church teaches about the future judgment 
and life everlasting. The gem of the ring is hope, steadfastly hoping that 
no sin is so abominable that it cannot be wiped away through penance 
and the resolution to improve. He puts a crown on her head by having 
true charity. Just as a crown has various jewels, so too charity has 
various virtues. And the head of the soul or, rather, of the church is my 
Body. Whoever loves and reverences it is rightly called a son of God. 

A person who loves the holy church and his own soul in such away 
has nine brothers, that is, the nine orders of angels, for he will be their 
companion and fellow in eternal life. The angels embrace the holy 
church with all their love, as if she were in the heart of each one of 
them. It is not stones and walls that make up the holy church but the 
souls of the righteous, and, for this reason, the angels rejoice over their 
honor and progress as though over their own. 

The second brother or, rather, son, represents those who reject the 
authority of the holy church and live for worldly honor and the love of 
the flesh, who deform the beauty of virtue and live after their own 
desires, but repent toward the end and are sorry for their evil deeds. 
They must go to purgatory until they can be reconciled to God through 
the works and prayers of the church. The third son represents those who 
are a scandal to their own soul, not caring whether they perish forever, 
as long as they can carry out their desires. The nine orders of angels 
seek justice because of these people, inasmuch as they refiise to be 
converted through penance. 

Thus, when God delivers his sentence, the angels praise him for his 
unbending fairness. When God's honor is thus perfected, they rejoice 
over his might, because even the evil of evil men serves to give him 
honor. This is why, when you see immoral persons, you should have 
compassion on them and rejoice over the eternal honor of God. God 



does not will anything evil, for he is the Creator of all things and the 
only being truly good in himself, but, as a most just judge, he still 
permits many things to be done in regard to which he is honored in 
heaven and on earth on account of his fairness and his hidden 
goodness." 



The Mother's lament to her daughter that the most innocent lamb, Jesus Christ, is 
neglected by his creatures in modem times. 

Book 3 - Chapter 25 

The Mother speaks: "My lament is that on this day the most 
innocent lamb was carried who best knew how to walk. On this day, 
that little boy was silent who best knew how to speak. On this day, the 
most innocent little boy who never sinned was circumcised. This is 
why, although I cannot be angry, still I seem to be angry because the 
supreme Lord who became a little boy is forgotten and neglected by his 
creatures." 



Christ's explanation to the bride of the ineffable mystery of the Trinity, and about 

how diabolical sinners obtain God's mercy through contrition and a will to 

improve, and his response as to how he has mercy on everyone, both Jews and 

others, and about the double judgment, that is, the sentence for those who are to 

be condemned and for those who are to be saved. 

Book 3 - Chapter 26 

The Son speaks: "I am the Creator of heaven and earth, one with 
the Father and the Holy Spirit, true God. The Father is God, the Son is 
God, the Holy Spirit is God, not three gods but one God. Now you 
might ask, if there are three Persons, why are there not three gods? My 
answer is that God is nothing other than power itself, wisdom itself, 
goodness itself, from which come all power beneath or above the 
heavens, all conceivable wisdom and the kindness. Thus, God is triune 



and one, triune in Persons, one in nature. The power and the wisdom is 
the Father, from whom all things come and who is prior to all, deriving 
his power from nowhere else but himself for all eternity. 

The power and wisdom are also the Son, equal to the Father, 
deriving his power not from himself but as begotten ineffably from the 
Father, the beginning from the beginning, never separated from the 
Father. The power and wisdom are also the Holy Spirit, who proceeds 
from the Father and the Son, eternal with the Father and the Son, equal 
in majesty and might. Thus, one God and three Persons. The three have 
the same nature, the same operation and will, the same glory and might. 

God is thus one in essence, but the Persons are distinct in the proper 
quality of each. The Father is wholly in the Son and Spirit, and the Son 
is wholly in the Father and Spirit, and the Spirit is wholly in both, in 
one divine nature, not as prior and posterior but in an ineffable way. In 
God there is neither prior nor posterior, nothing greater or less than 
another, but the Trinity is wholly and ineffably equal. Well has it been 
written that God is great and greatly to be praised. 

However, now I can complain that I am little praised and unknown 
to many people, because everyone is following his own will but few 
follow mine. Be you steadfast and humble, and do not exalt yourself in 
your mind if I show you other people's trials, and do not betray their 
names unless you are instructed to do so. Their trials are not shown to 
you to shame them but in order that they may be converted and come to 
know God's justice and mercy. Nor should you shun them as 
condemned, for even if I should say today that a certain person is 
wicked, should he call on me tomorrow with contrition and a will to 
improve, I am prepared to forgive him. And that person whom I 
yesterday called wicked, today, due to his contrition, I declare him to be 
so dear a friend of mine that if his contrition remains steadfast, I forgive 
him not only his sin but even remit the punishment of sin. 

You might understand this with a metaphor. It is as though there 
were two drops of quicksilver and both were heading toward each other 
in haste. If nothing but a single atom remained to keep them from 
joining, still God would be powerful enough to prevent them from 



coming together. Likewise, if any sinner were so rooted in diabolical 
deeds that he was standing at the very brink of destruction, he could still 
obtain forgiveness and mercy, if he called upon God with contrition and 
a will to improve. Now, given that I am so mercifiil, you might ask why 
I am not merciful toward pagans and Jews, some of whom, if they were 
instructed in the true faith, would be ready to lay down their lives for 
God. My response is that I have mercy on everyone, on pagans as well 
as Jews, nor is any creature beyond my mercy. 

With leniency and mercy I will judge both those people who, 
learning that their faith is not the true one, fervently long for the true 
faith, as well as those people who believe the faith they profess to be 
the best one, because no other faith has ever been preached to them, and 
who wholeheartedly do what they can. You see, there is a double 
judgment, namely the one for those to be condemned and the one for 
those to be saved. The sentence of condemnation for Christians will 
have no mercy in it. To them will belong eternal punishment and 
shadows and a will hardened against God. The sentence for those 
Christians to be saved will be the vision of God and glorification in God 
and goodwill toward God. Excluded from these rewards are pagans and 
Jews as well as bad and false Christians. Although they did not have the 
right faith, they did have conscience as their judge and believed that the 
one whom they worshipped and offended was God. 

But the ones whose intention and actions were and are for justice 
and against sin will, along with the less bad Christians, share a 
punishment of mercy in the midst of sufferings due to their love of 
justice and their hatred of sin. However, they will not have consolation 
in the service of glory and of the vision of God. They will not behold 
him due to their lack of baptism, because some temporal circumstance 
or some hidden decision of God made them draw back from profitably 
seeking and obtaining salvation. If there was nothing that held them 
back from seeking the true God and being baptized, neither fear nor the 
effort required nor loss of goods or privileges, but only some 
impediment that overcame their human weakness, then I, who saw 
Cornelius and the centurion while they were still not baptized, know 
how to give them a higher and more perfect reward in accordance with 
their faith. 



One thing is the ignorance of sinners, another that of those who are 
pious but impeded. Likewise, too, one thing is the baptism of water, 
another that of blood, another that of wholehearted desire. God, who 
knows the hearts of all people, knows how to take all of these 
circumstances into account. I am begotten without beginning, begotten 
eternally from the beginning. I was born in time at the end of times. 
From the commencement I have known how to give individual persons 
the rewards they deserve and I give to each according as he deserves. 
Not the least little good done for the glory of God will go without its 
reward. This is why you should give many thanks to God that you were 
born of Christian parents in the age of salvation, for many people have 
longed to obtain and see that which is offered to Christians and yet have 
not obtained it." 



The bride's prayer to the Lord for Rome, and about the vast multitude of holy 
martyrs resting in Rome, and about the three degrees of Christian perfection, and 
about a vision of hers and how Christ appears to her and expounds and explains 

the vision to her 

Book 3 - Chapter 27 

"O Mary, I have been unkind, but still I call you to my aid. I pray to 
you that you may graciously pray for the excellent and holy city of 
Rome. I can physically see that some of the churches are abandoned 
where the bones of the saints lie in rest. Some of them are inhabited, but 
the heart and conduct of their rectors are far from God. Procure mercy 
for them, for I have heard it is written that there are seven thousand 
martyrs for any day in the year at Rome. Although their souls do not 
receive less honor in heaven because their bones are held in contempt 
here on earth, nevertheless I ask you that greater honor may be given to 
your saints and to the relics of your saints here on earth and that the 
devotion of the people may be stirred up in this way." 

The Mother answered: "If you measured out a plot of land a 
hundred feet in length and as much in width and sowed it so full of pure 



grains of wheat that the grains were so close together that there was just 
the space of a thumb left between them, and even if each grain gave 
fruit a hundredfold, there would still be more Roman martyrs and 
confessors from the time when Peter came to Rome in humility until 
Celestine left from the throne of pride and returned to his solitary life. 

But I am referring to those martyrs and confessors who against 
infidelity preached true fidelity and against pride preached humility and 
who died or were ready in intention to die for the truth of the faith. 
Peter and many others were so wise and zealous in spreading the word 
of God that they would readily have died for each and every person if 
they had been able. However, they were also concerned lest they be 
taken suddenly from the presence of those people whom they nourished 
with their words of consolation and preaching, for they desired to save 
souls more than to save their own lives and reputation. They were also 
prudent and hence went to work in secret during times of persecution in 
order to win and gather together a greater number of souls. Between 
these two, I mean, between Peter and Celestine, not everyone has been 
good, but not everyone has been bad either. 

Now let us set up three degrees or ranks, as you yourself were 
doing: positive, comparative, and superlative, or good, better, and best. 
To the first rank belong those whose thoughts were the following: 'We 
believe whatever the holy church teaches. We do not want to defraud 
anyone but to give back whatever has been fraudulently taken, and we 
want to serve God with all our heart.' There were people like that in the 
time of Romulus, the founder of Rome, and, after their own beliefs, 
they thought as follows: 'We understand and recognize through 
creatures that God is the Creator of all things and therefore we want to 
love him above all else.' There were also many who thought like this: 
'We have heard from the Hebrews that the true God has revealed 
himself through manifest miracles. So, if we only knew where to place 
our trust, we would place it there.' We can say that all of these belonged 
to the first rank. 

At the appointed time, Peter arrived in Rome. He raised some 
people to the positive rank, others to the comparative rank, and still 
others to the superlative. To the positive rank belonged those who 



accepted the true faith and lived in matrimony or in another honorable 
state. To the comparative rank belonged those who gave up their 
possessions out of love for God, and set others the example of a good 
life in words and example and deed and did not put anything ahead of 
Christ. To the superlative rank belonged those who offered their 
physical lives out of love for God. But let us make a search of these 
ranks to find out where there is now a more fervent love of God. Let us 
search among the knights and the learned. Let us search among the 
religious and those who have scorned the world. These people would be 
thought to belong to the comparative and superlative ranks. Yet, indeed, 
very few are found. 

There is no life more austere than the life of a knight, if he truly 
follows his calling. While a monk is obliged to wear a cowl, a knight is 
obliged to wear something heavier, namely, a coat of mail. While it is 
hard for a monk to fight against the will of the flesh, it is harder for a 
knight to go forth among armed enemies. While a monk must sleep on a 
hard bed, it is harder still for the knight to sleep with his weapons. 
While a monk finds abstinence a burden and trouble, it is harder for the 
knight to be constantly burdened by fear for his life. Christian 
knighthood was not established out of greed for worldly possessions but 
in order to defend the truth and spread the true faith. For this reason, the 
knightly rank and the monastic rank should be thought to correspond to 
the superlative or comparative rank. However, those in every rank have 
deserted their honorable calling, since the love for God has been 
perverted into worldly greed. If but a single florin were offered them, 
most of them in all three ranks would keep silent about the truth rather 
than lose the florin and speak the truth." 

The bride speaks again: "I also saw what looked like many gardens 
on earth. I saw roses and lilies in the gardens. In one spacious plot of 
land I saw a field a hundred feet in length and as much in width. In each 
foot of land there were seven grains of wheat sown and each grain gave 
fruit a hundredfold. 

Then I heard a voice saying: 'O Rome, Rome, your walls have 
crumbled. Your city gates are therefore unguarded. Your vessels are 
being sold. Your altars have therefore been abandoned. The living 
sacrifice along with the incense of matins is burned in the portico. The 



sweet and holy fragrance does not come from the holy of holies.' " 

At once the Son of God appeared and said to the bride: "I will tell 
you the meaning of the things you have seen. The land you saw 
represents the entire territory where the Christian faith is now. The 
gardens represent those places where God's saints received their 
crowns. However, in paganism, that is, in Jerusalem and in other places, 
there were many of God's elect, but their places have not been shown to 
you now. The field that is a hundred paces in length and as much in 
width stands for Rome. If all the gardens of the whole world were to be 
brought alongside Rome, Rome would certainly be as great as to the 
number of martyrs (I am speaking materially), because it is the place 
chosen for the love of God. 

The wheat you saw in each foot of land represents those who have 
entered heaven through mortification of the flesh, contrition, and 
innocence of life. The few roses represent the martyrs who are red from 
the blood they shed in different regions. The lilies are the confessors 
who preached and confirmed the holy faith by word and deed. Today I 
can say of Rome what the prophet said of Jerusalem: 'Once 
righteousness lodged in her and her princes were princes of peace. Now 
she has turned to dross and her princes have become murderers.' 

O Rome, if you knew your days, you would surely weep and not 
rejoice. Rome was in olden days like a tapestry dyed in beautiful colors 
and woven with noble threads. Its soil was dyed in red, that is, in the 
blood of martyrs, and woven, that is, mixed with the bones of the saints. 
Now her gates are abandoned, in that their defenders and guardians 
have turned to avarice. Her walls are thrown down and left unguarded, 
in that no one cares that souls are being lost. Rather, the clergy and the 
people, who are the walls of God, have scattered away to work for 
carnal advantage. The sacred vessels are sold with scorn, in that God's 
sacraments are administered for money and worldly favors. 

The altars are abandoned, in that the priest who celebrates with the 
vessels has hands empty as to love for God but keeps his eyes on the 
collection; although he has God in his hands, his heart is empty of God, 
for it is full of the vain things of the world. The holy of holies, where 



the highest sacrifice used to be consumed, represents the desire to see 
and enjoy God. From this desire, there should rise up love for God and 
neighbor and the fragrance of temperance and virtue. However, the 
sacrifice is now consumed in the portico, that is, in the world, in that the 
love for God has completely turned into worldly vanity and lack of 
temperance. 

Such is Rome, as you have seen it physically. Many altars are 
abandoned, the collection is spent in taverns, and the people who give 
to it have more time for the world than for God. But you should know 
that countless souls ascended into heaven from the time of humble Peter 
until Boniface ascended the throne of pride. Yet Rome is still not 
without friends of God. If they were given some help, they would cry 
out to the Lord and he would have mercy on them." 



The Virgin instructs the bride about knowing how to love and about four cities 
where four loves are found and about which of these is properly called perfect 

love. 

Book 3 - Chapter 28 

The Mother speaks to the bride, saying: "Daughter, do you love 
me?" She answers: "My Lady, teach me to love, for my soul is defiled 
with false love, seduced by a deadly poison, and cannot understand true 
love." The Mother says: "I will teach you. There are four cities where 
there are four kinds of love, that is, if we are to call each of them love, 
given that no love can properly be found except where God and the soul 
are united in the true union of the virtues. The first city is the city of 
trial. This is the world. 
A man is placed there to be tested as to whether he loves God or not. 

This is in order that he may come to know his own weakness and 
acquire the virtues by which he may return to glory, so that, having 
been cleansed on earth, he may receive a glorious crown in heaven. One 
finds disordered love in this city, because the body is loved more than 
the soul, because there is a more fervent desire for temporal than 



spiritual good, because vice is honored and virtue despised, because 
travels abroad are more appreciated than one's home country, because a 
little mortal being gets more respect and honor than God whose reign is 
everlasting. 

The second city is the city of cleansing where the dirt of the soul is 
washed away. God has willed to set up places where a person who has 
become proud in the negligent use of his freedom yet without losing his 
fear of God may be cleansed before receiving his crown. One finds 
imperfect love in this city, inasmuch as God is loved because of a 
person's hope of being released from captivity but not out of an ardent 
affection. This is due to weariness and bitterness in atoning one's guilt. 
The third city is the city of sorrow. This is hell. Here one finds a love 
for every kind of evil and impurity, a love for every kind of envy and 
obstinacy. God governs this city as well. This he does by means of 
balanced justice, the due moderation of punishments, the restraint of 
evil, and the fairness of the sentences that takes each sinner's merits into 
account. 

Some of the condemned are greater sinners, others lesser. The 
conditions for their punishment and retribution are set up accordingly. 
Although all the condemned are enclosed in darkness, not all of them 
experience it in one and the same way. Darkness differs from darkness, 
horror from horror, hell-fire from hell-fire. God's rule is one of justice 
and mercy everywhere, even in hell. Thus, those who have sinned 
deliberately have their particular punishment, those who have sinned 
out of weakness have a different one, those who are being held only 
because of the damage done by original sin have a different one again. 
While the torment of these latter consists in the lack of the beatific 
vision and of the light of the elect, still they come close to mercy and 
joy in the sense that they do not experience horrible punishments, since 
they bear no effects of any evil deeds of their own doing. Otherwise, if 
God did not ordain the number and limit of the punishments, the devil 
would never show any limits in tormenting them. 

The fourth city is the city of glory. Here one finds perfect love and 
the ordered charity that desires nothing but God or but for the sake of 
God. Hence, if you would reach the perfection of this city, your love 



needs four qualities: it must be ordered, pure, true, and perfect. Your 
love is ordered when you love the body only for the sake of sustaining 
yourself, when you love the world without superfluities, your neighbor 
for God's sake, your friend for the sake of purity of life, and your 
enemy for the sake of the reward. Love is pure when sin is not loved 
alongside virtue, when bad habits are scorned, when sin is not taken 
lightly. 

Love is true when you love God with all your heart and affections, 
when you take the glory and fear of God into prior consideration in all 
your actions, when you commit not the least little sin while trusting to 
your good deeds, when you practice temperance prudently without 
growing weak from too much fervor, when you do not have an 
inclination to sin out of cowardice or ignorance of temptations. Love is 
perfect when nothing is as enjoyable to a person as God. This kind of 
love begins in the present but is consummated in heaven. Love, then, 
this perfect and true kind of love! Everyone who does not have it shall 
be cleansed, no matter whether he is faithful or fervent or a child or 
baptized. Otherwise he will go to the city of horror. 

Just as God is one, so too there is one faith, one baptism, one 
perfection of glory and reward in the church of Peter. Accordingly, 
anyone who longs to reach the one God must have one and the same 
love and will as the one God. Miserable are those who say: 'It is enough 
for me to be the least in heaven. I do not want to be perfect.' What a 
senseless thought! How can someone who is imperfect be there where 
everyone is perfect either through innocence of life or the innocence of 
childhood or by cleansing or by faith and goodwill?" 



The bride's praise for the Virgin containing an allegory about Solomon's temple 

and the unexplainable truth of the unity of the divine and human natures, and 

about how the temples of priests are painted with vanity. 

Book 3 - Chapter 29 

"Blessed are you, Mary, Mother of God. You are Solomon's temple 



whose walls were of gold, whose roof shone brightly, whose floor was 
paved with precious gems, whose whole array was shining, whose 
whole interior was fragrant and delightful to behold. In every way you 
are like the temple of Solomon where the true Salomon walked and sat 
and where he placed the ark of glory and the bright lamp. You, Blessed 
Virgin, are the temple of that Salomon who made peace between God 
and man, who reconciled sinners, who gave life to the dead and freed 
the poor from their oppressor. Your body and soul became the temple of 
the Godhead. They were a roof for God's love, beneath which the Son 
of God lived with you in joy after having proceeded from the Father. 

The floor of the temple was your life arrayed in the careful practice 
of the virtues. No privilege was lacking to you, but everything you had 
was stable, humble, devout, and perfect. The walls of the temple were 
foursquare, for you were not troubled by any shame, you were not 
proud about any of your privileges, no impatience disturbed you, you 
aimed at nothing but the glory and love of God. The paintings of your 
temple were the constant inspirations of the Holy Spirit that raised your 
soul so high that there is no virtue in any other creature that is not more 
fully and perfectly in you. God walked in this temple when he poured 
his sweet presence into your limbs. He rested in you when the divine 
and human natures became joined. 

Blessed are you. Virgin most blessed! In you God almighty became 
a little boy, the Lord most ancient became a tiny child, God the eternal 
and invisible Creator became a visible creature. I beg you, therefore, 
since you are the kindest and most powerftil Lady, look upon me and 
have mercy on me! You are indeed the Mother of Solomon, although 
not of him who was the son of David but of him who is the Father of 
David and the Lord of that Solomon who built the wonderful temple 
that truly prefigured you. A son will listen to his Mother, especially to 
so great a Mother as you. Your son Solomon was, as it were, once 
asleep in you. 

Entreat him, then, that he may be wakeful and watch over me so 
that no sinful pleasure may sting me, so that my contrition for sins may 
be lasting, so that I may be dead to the love of the world, patient in 
perseverance, fruitful in penance. There is no virtue in me but there is 



this prayer: 'Have mercy, Mary!' My temple is completely the opposite 
of yours. It is dark with vice, muddied with lust, ruined by the worms of 
desire, unsteady due to pride, ready to fall due to worldly vanity." 

The Mother answered: "Blessed be God who has inspired your 
heart to offer this greeting to me so that you may understand how much 
goodness and sweetness there is in God. But why do you compare me to 
Solomon and to the temple of Solomon, when I am the Mother of him 
whose lineage has neither beginning nor end, of him who is said to have 
neither father nor mother, that is, of Melchisedech? He is said to have 
been a priest and it is to priests that the temple of God is entrusted, 
which is why I am Virgin and Mother of the high priest. And yet, I tell 
you that I am both the mother of King Solomon and the Mother of the 
peace-making priest, for the Son of God, who is also my Son, is both 
priest and King of kings. 

It was indeed in my temple that he dressed himself spiritually in the 
priestly garb in which he offered a sacrifice for the world. In the royal 
city he was crowned with a royal but cruel crown. Outside the city, like 
a mighty warrior, he held the field and kept the war away. My grievance 
is that this same Son of mine is now forgotten and neglected by priests 
and kings. The kings pride themselves on their palaces, their armies, 
their worldly successes and honors. The priests grow proud of the goods 
and possessions that belong to souls. You said the temple was painted in 
gold. But the temples of priests are painted in worldly vanity and 
curiosity, since simony rules at the highest levels. The ark of the 
covenant has been taken away, the lamp of the virtues extinguished, the 
table of devotion abandoned." 

The bride answered: "O Mother of mercy, have mercy on them and 
pray for them!" The Mother said to her: "From the beginning God so 
loved his own that not only are they heard when they pray for 
themselves, but others also experience the effects of their prayers 
thanks to them. Two things are necessary if prayers for others are to be 
heard, namely the intention of giving up sin and the intention of making 
progress in virtue. My prayers will benefit anyone who has both of 
these." 



Saint Agnes's words to the bride about the love the bride should have for the 

Virgin, using the metaphor of flowers, and the glorious Virgin's description of 

God's boundless and everlasting kindness as compared to our lack of kindness 

and ingratitude, and about how the friends of God should not lose their peace in 

the midst of hardship. 

Book 3 - Chapter 30 

Blessed Agnes speaks to the bride, saying: "My daughter, love the 
Mother of mercy. She is like the flower or reed shaped like a sword. 
This flower has two sharp extremities and a graceful tip. In height and 
width it excels all other flowers. Similarly, Mary is the flower of 
flowers, a flower that grew in a valley and extended over all the 
mountains. A flower, I say, that was raised in Nazareth and spread itself 
on Mount Lebanon. This flower had, first of all, height, in the sense that 
the blessed Queen of heaven excels every creature in dignity and power. 
Mary also had two sharp edges or leaves, that is, the sorrow in her heart 
over her Son's passion along with her steadfast resistance to the attacks 
of the devil by never consenting to sin. 

The old man prophesied truly when he said: A sword shall pierce 
your soul. In a spiritual sense she received as many sword-strokes as the 
number of wounds and sores she saw her Son receive and that she also 
had already foreseen. Mary had also a great width, I mean, her mercy. 
She is and was so kind and merciful that she preferred to suffer any 
hardship rather than let souls be lost. United now with her Son, she has 
not forgotten her native goodness but, rather, extends her mercy to all, 
even to the worst of men. Just as the sun brightens and sets ablaze the 
heavens and earth, so too there is no one who does not experience 
Mary's sweet kindness, if he asks for it. Mary also had a graceful tip, I 
mean, her humility. 

Her humility made her pleasing to the angel when she called herself 
the Lord's handmaid, although she was being chosen to be his Lady. 
She conceived the Son of God in humility, not wanting to please the 
proud. She ascended the highest throne through humility, loving 



nothing but God himself. Come forward, then, Conduit, and greet the 
Mother of mercy, for she has now arrived!" 

Then Mary appeared and repHed: "Agnes, you used a noun, add an 
adjective, too!" Agnes said to her: "I might say 'most beautiful' or 'most 
virtuous,' for that belongs rightfully to no one but you, the Mother of 
everyone's salvation." The Mother of God answered Blessed Agnes: 
"You speak truthfully, for I am the most powerful of all. Therefore, I 
myself will add an adjective and a noun, namely 'Conduit' of the Holy 
Spirit. Come, Conduit, and listen to me! You are sad because this saying 
is bandied about among men: 'Let us live as we like, since God is easily 
pleased. Let us make use of the world and its honor while we can, since 
the world was made for the sake of mankind.' Indeed, my daughter, a 
saying like that does not come from love of God nor does it tend or lead 
toward the love of God. However, God does not forget his love because 
of it but in every hour displays his kindness in return for human 
ingratitude. He is like a craftsman crafting some great work. At times he 
heats up the iron, at times he lets it cool. God is the supreme craftsman 
who made the world out of nothing and has shown his love to Adam 
and his posterity. 

But the human race cooled down to such an extent that they 
committed enormous crimes and almost regarded God as nothing. For 
that reason, God had mercy and gave a benevolent warning first, but 
then revealed his justice by means of the flood. After the flood, God 
made his pact with Abraham, showing him signs of affection, and led 
his children by means of great signs and wonders. He gave the law to 
his people from his own lips, confirming his words and precepts by the 
most evident of signs. As time went by, again the people grew cold and 
fell into such insanity that they started to worship idols. Wanting to heat 
up the cold-hearted once more, God in his kindness sent his own Son 
into the world. 

He taught the true way to heaven and gave an example of true 
humility to imitate. Although many have now quite forgotten him in 
their neglect, he still displays and reveals his merciful words. However, 
things will not be accomplished all at once, no more now than before. 
Prior to the coming of the flood, the people were warned first and were 



given time for repentance. Similarly, before Israel entered the promised 
land, the people were first tested and the promise was delayed for a 
time. God could have led the people for forty days without delaying for 
forty years, but his justice demanded that the ingratitude of the people 
should become apparent and that God's mercy should be made manifest 
so as to render his future people so much the more humble. 

It would be great audacity to ask why God made his people suffer 
so much or why there can be eternal punishment, given that a life in sin 
cannot last forever. It would be as great audacity as to try to reason out 
and comprehend the eternity of God. God is eternal and 
incomprehensible. His justice and recompensation is eternal, his mercy 
is beyond understanding. If God had not already shown justice to the 
first angels, how would we know of his justice and his fair judgment of 
everything? 

If, again, he had not had mercy on humanity by creating it and then 
freeing it through innumerable miracles, how would we know that his 
goodness was so great or his love so immense and so perfect? Because 
God is eternal, his justice is eternal and there is neither increase nor 
decrease in it. It is as when someone plans ahead to do his work in such 
a way and on such a day. 

When God exercises his justice or mercy, he manifests it by 
accomplishing it, since present, past, and future are known to him from 
eternity. 

God's friends should persevere patiently in the love of God and not lose 
their peace, even though they may see worldly men and women 
prospering. God is like a good washing-woman who puts the dirty 
clothes in the waves to make them cleaner and brighter by the motion of 
the water, paying close attention to the water currents so that the clothes 
do not sink beneath the waves. Likewise, God places his friends in the 
waves of poverty and hardship in the present time in order to cleanse 
them for eternal life, while keeping close watch so that they are not 
plunged into excessive sorrow or unbearable hardship." 



Christ's words to the bride offering the admirable allegory of a doctor and king, 

and about how the doctor symbolizes Christ, and about how those whom people 

think will be condemned are frequently saved while those whom people or worldly 

opinion think will be saved are condemned. 

Book 3 - Chapter 3 1 

The Son speaks to the bride, saying: "A doctor came to a distant 
and unknown realm in which the king did not rule but was ruled, 
because he had the heart of a hare. Seated on his throne, he seemed like 
an ass with a crown. His people devoted themselves to gluttony, 
forgetting honesty and justice, and hating everyone who spoke to them 
about the good that awaited in the future. When the doctor presented 
himself to the king, saying he was from a lovely country and affirming 
that he had come because of his knowledge of human infirmities, the 
king, in wonder at the man and his words, answered: 

'I have two prisoners to be beheaded tomorrow. One of them can 
scarcely breathe, but the other is more robust and stouter now than 
when he entered prison. Go to them, look at their faces and see which of 
them is in better health.' After the doctor had gone and examined them, 
he said to the king: 'The man whom you say is robust is almost a corpse 
and will not survive. As for the other, however, there is good hope.' The 
king asked him: 'How do you know that?' 

The doctor said: 'Because the first man is full of harmful humors 
and vapor and cannot be cured. The other man, who is exhausted, can 
easily be saved with some fresh air.' Then the king said: 'I shall call 
together my noblemen and counselors so that they may see your 
wisdom and skill and you will win honor in their sight.' The doctor said 
to him: 'No, do that by no means. 

You know your people are jealous of honor. If they cannot 
persecute a man with their actions, they destroy him with talk. Wait and 
I will make my wisdom known to you alone in private. This is how I 
have been taught. I have learned to display more wisdom in private than 
in public. I do not seek to win glory in your land of darkness, but I 
glory in the light of my fatherland. Besides, the healing time will not 



come until the south wind begins to blow and the sun appears at the 
meridian.' The king to him: 'How can that happen in my country? The 
sun rarely rises here, since we are beyond the climates, and the north 
wind always prevails among us. What good to me is your wisdom or 
such a long delay for healing? I see that you are full of talk.' The doctor 
answered: 'The wise man must not be hasty. However, in order that I 
may not seem to you to be unreliable and unfriendly, let me take charge 
of these two men. I will take them to the borders of your kingdom 
where the air is more suitable, and then you will see how much actions 
are worth and how much talk is worth.' 

The king said to him: 'We are occupied with greater and more 
usefiil matters. Why do you distract us? Or what benefit does your 
teaching confer on us? We have our delight in present goods, in the 
things we see and own. We do not aspire to future and uncertain 
rewards. But, take the men, as you request. If you manage to show us 
something great and wonderful through them, we ourselves will 
proclaim you glorious and have you proclaimed glorious.' So he took 
the men and led them off to a temperate clime. One of them passed 
away and died, but the other, refreshed by the gentle air, recuperated. 

I am that doctor who sent my words to the world in my longing to 
cure souls. Although I see the infirmities of many people, I only showed 
you two through whom you might admire my justice and mercy. I 
showed you one person whom the devil secretly possessed and who was 
to receive an eternal punishment. However, to people his works seemed 
to be righteous and were praised as such. I showed you a second person 
whom the devil openly controlled, but whom I said was to be healed in 
his time, although not in away open for men to see, as you were 
thinking. It was divine justice that the evil spirit began to control him 
by degrees, but the same justice also demanded that it should leave him 
by degrees, as in fact it did leave him up until the soul had been 
released from the body. Then the devil accompanied the soul to her 
judgment. 

The judge said to him: 'You have chastised and sifted her like 
wheat. Now it belongs to me to crown her with a double crown because 
of her confession. Go away from the soul whom you chastised for so 



long.' And he said: 'Come, happy soul, perceive my glory and joy with 
the senses of your spirit!' To the other soul he said: 'Since you did not 
have the true faith and yet were honored and praised as being one of the 
faithfiil, and since you did not have the perfect deeds of the righteous, 
you will not have the wages of the faithfiil. During your lifetime you 
wondered why I would die for you and why I humbled myself for you. 

Now I answer you that the faith of the holy church is true and leads 
souls upward, while my passion and blood allows them to enter heaven. 
Therefore, your faithlessness and your false love will press you down 
into nothingness, and you will be nothing with respect to eternal 
spiritual goods. As to why the devil did not go out of that other man in 
the sight of everyone, I answer: 'This world is like a lowly hovel 
compared to the tabernacle that God inhabits, and the people provoke 
God to anger. This is why he went out by degrees just as he had entered 
him.' " 



The Virgin 's words to the bride that show in an allegory how God the Father 
chose her from among the saints to be his mother and the port of salvation. 

Book 3 - Chapter 32 

The Mother speaks to the bride saying: "A certain person searching 
for precious stones came upon a magnet. He took it in his hand and kept 
it in his treasury. With its help he led his ship to a safe port. Likewise, 
my Son searched among the many precious stones that are the saints, 
but he chose me especially as his mother in order that by my help 
humanity might be led to the port of heaven. As a magnet attracts iron 
to itself, so too I attract hard hearts to God. This is why you should not 
be troubled if your heart sometimes feels hard, because this is for your 
greater reward." 



The Son's words to the bride showing through the example of two men how he 
judges by the interior and not by the exterior 



Book 3 - Chapter 33 

The Son of God speaks to the bride: "You are wondering about two 
men, one of whom was like a square-set stone, the other like a pilgrim 
to Jerusalem. However, neither of them achieved what you expected. 
The first man to whom you were sent was like a square-set stone, firm 
in his convictions but, like Thomas, piously doubting. Accordingly, 
since it was not yet the time when wicked deeds were fulfilled, he tasted 
the wine but did not drink it. Regarding the second man, I said that he 
would be a fellow traveler to Jerusalem. This happened so that you 
might learn the true state of the man who was reputed to be righteous 
and holy. He is a religious in his habit and a monk in his profession but 
an apostate in his ways, a priest by his rank but a slave to sin, a pilgrim 
by reputation but a vagabond in intention, rumored to be bound for 
Jerusalem but really headed for Babylon. Moreover, he left in 
disobedience and against the apostolic rules. 

Also, he is so infected with heresy that he believes and says that he 
will become pope in the future and bring about a complete restoration. 
His books give evidence of this as well. This is why he will die a 
sudden death and, if he does not beware, he will join the company of 
the father of lies. Thus, you should not be troubled if certain things are 
said in an obscure way or if predictions do not turn out as you expect, 
since God's words can be understood in various ways. Whenever this 
happens I will point out the truth. 

But I am God, the true pilgrim bound for Jerusalem. I myself will be 
your fellow traveler." 

EXPLANATION 

The Spirit of God speaks: "You have heard that the man I told you 
was like a square-set stone and a pious doubter has died. May you know 
that he will not be in the number of those who tempted God in the 
desert nor with those who sought a sign like that of the prophet Jonah, 
nor with those who stirred up persecution against me. No, he will be 
with those who had zeal and charity although not yet perfectly." 



The Mother's words to her daughter symbolizing the soul by a ring and the body 

by a cloth, and about how the soul should be purified through discretion and the 

body should be cleansed but not killed by abstinence. 

Book 3 - Chapter 34 

The Mother speaks: "A ring is given to someone but it is too tight 
for his finger. So he asks advice of an enemy as to what should be done. 
The enemy answers him: 'Cut the finger off so the ring will fit on it.' A 
friend says to him: 'Certainly not! Instead, make the ring wider with a 
hammer.' Someone wants to filter and strain a drink for a powerful lord 
by using an unclean cloth and asks advice of an enemy. He answers: 
'Cut everything that is unclean from the cloth and use the clean parts 
you find to filter your lord's drink.' 

A friend tells him: 'By no means do that! Instead, the cloth should 
be washed and cleansed first and then the drink should be filtered!' The 
same thing applies even in spiritual matters. The ring represents the 
soul, the cloth represents the body. The soul, which should be placed on 
God's finger, should be made wider with the hammer of discretion and 
purification. The body should not be killed but cleansed through 
abstinence so that the words of God can be spread abroad by means of 
it." 



John the Evangelist's words to the bride about how no good deed goes 

unrewarded, and about how the Bible excels all other writings, and about the king 

- robber, traitor, prodigal, and so forth, and about St. John's advice to the king, 

and about how he should scorn riches and honors for the sake of God. 

Book 4 - Chapter 1 

A male person appeared to the bride. His hair seemed as if shorn 
with reproach; his body was drenched in oil and completely naked, 
though he was in no way ashamed. He said to the bride: "The scripture, 
which you call holy, says that no good deed will go unrewarded. This is 



the scripture that is known for you as the Bible but which, for us, is as 
bright as the sun, incomparably more splendid than gold, bearing fruit 
like the seed that produces fruit a hundredfold. Just as gold excels other 
metals, so the scripture, which you say is Holy though we call it 
Golden, excels all other books, because in it the true God is glorified 
and announced, the deeds of the patriarchs are unfolded, the inspirations 
of the prophets are explained. 

Since, therefore, no good deed goes unrewarded, hear what I say: 
This king is a robber in God's sight and a traitor of souls and a prodigal 
squanderer of riches. As no traitor is worse than the one that betrays 
someone who loves him, so this king has in a spiritual sense betrayed 
many people by, in a bodily sense, approving the unjust, unjustly 
exalting the impious, oppressing the just, ignoring transgressions that 
should be corrected. Again, no thief is worse than he who betrays 
someone who lays his head upon his bosom. Likewise, the people of 
this land were, so to speak, in his bosom, but this king has wretchedly 
plundered them by allowing the property of some to be taken away, by 
imposing unbearable burdens on others, by ignoring the abuses of still 
others, by always exercising justice in a remiss way. In the third place, 
no thief is worse than one who steals from his unwilling master who has 
entrusted everything to him and given him his keys. Thus this king was 
given the keys of power and glory, which he has used in an unjust and 
wastefiil manner, not for the glory of God. However, seeing that he has 
given up some of the things he likes out of love for me, I have three 
counsels for him. 

The first is that he should be like the man in the gospel who left the 
pods of the swine and returned to his father. Let this king likewise scorn 
riches and honors, which are nothing but swine pods compared to 
eternal goods, and let him return to his Father God with humility and 
devotion. Second, let him leave the dead to bury the dead, and let him 
follow the narrow path of the crucified God. Third, let him leave behind 
the heavy weight of his sins and enter on the path that is narrow at the 
start but joyful in the end. 

And you who see me, know that I am he who fully understood the 
golden scripture and in my understanding added to it. I was 



ignominiously stripped bare, but, because I bore it patiently, God has 
clothed my soul in immortal dress. I was also doused in oil, which is 
why I now enjoy the oil of everlasting happiness. Because I was made 
the guardian of the Mother of God, I left the world in the easiest of 
deaths after her own, and my body is now in a place of the greatest rest 
and security." 



The bride's amazing and remarkable vision and God's explanation of it. 

According to the explanation, the baptized are symbolized by an animal, the 

heathen by a fish, and God's friends by three crowds of people. 

Book 4 - Chapter 2 

Then there appeared to the bride a balance, as it were, with two 
scale-pans hanging above the ground. Their tops and chains went up to 
the clouds, and their rings went into the sky. In the first scale-pan was a 
fish. Its scales were razor-sharp, its look like that of a basilisk, its mouth 
like that of a unicorn spouting venom, its ears like the sharpest spears, 
like sheets of steel. In the other scale-pan was an animal with a hide like 
flint. Its huge mouth spouted hot flames. Its eyelids were like the 
hardest swords. Its hard ears let fly sharp arrows as from a hard, taut 
bow. 

Then there appeared three crowds of people on the earth. The first 
was small; the second was smaller; the third was the smallest. A voice 
called to them from heaven saying: "O, friends, I have a violent thirst 
for the heart of this amazing animal, if only someone would present it to 
me out of love! I have also a most fervent desire for the blood of the 
fish, if only someone could be found to bring me it!" 

The crowd answered with a single voice as though from the mouth 
of all: "O our Maker, how shall we present you with the heart of such a 
great animal, whose hide is harder than flint? If we try to draw near to 
its mouth, we get burned by the flames of its fire. If we look at its eyes, 
we get stabbed by the sparks of its arrows. And even if there were any 
hope of getting the animal, who will be able to catch the fish? Its scales 



are sharper than the edge of a sword, its eyes blind us, its mouth pours 
forth its incurable venom into us!" 

The voice from heaven answered saying: "O, friends, the animal 
and the fish seem invincible to you, but it is easy for the Almighty. 
From heaven I shall supply wisdom and grant strength to anyone 
looking for a way to fight the animal. I shall give myself in reward to 
anyone who is prepared to die for me." 

The first crowd answered: "O great Father, you are the giver of 
every good thing. We are your work and shall gladly give you our heart 
in your honor. All the rest that remains outside our heart we will keep 
for the sustenance and refreshment of our body. Therefore, since death 
seems hard to us and our bodily weakness burdensome and our 
knowledge slight, govern us inwardly and outwardly and receive 
graciously what we offer you. Reward us with as much and whatever 
you like." 

The second crowd answered: "We acknowledge our weaknesses 
and are aware of the world's emptiness and fickleness. Therefore, we 
shall gladly give you our heart and surrender all our will into the hands 
of others, for we would rather submit to others than own even the least 
of worldly goods." 

The third crowd answered: "Lord, you desire the heart of the 
animal and thirst for the blood of the fish: We shall gladly give you our 
heart and we are prepared to die for you. Grant us wisdom, and we shall 
look for a way to get at the heart of the animal." 

After this came the sound of a voice from heaven saying: "O, 
friend, if you want the heart of the animal, make a hole in the middle of 
your hands with a sharp bore. Then take the eyelids of a whale and 
attach them to your own eyelids with strong pitch. Take a plate of steel 
and tie it to your heart, so that the length and breadth of the steel covers 
your heart. Then close your nostrils and hold your breath in your throat! 

Go boldly forth against the raging animal with your mouth shut and 
holding your breath. When you get up to the animal, use both your 



hands to lay hold of its ears. Its arrows will not hurt you but will go 
through the open holes in your hands. Run up to the animal with your 
mouth shut and, as you approach it, blow on it with all your breath. 
When you do so, the flames of the animal will not hurt you but will 
return on the animal itself and burn it. Take especial care with the 
sword-edges coming out of the animal's eyes. Latch on to them with 
your own eyes protected by the whale's eyelids. As a result of their 
powerful connection, either the animal's swords will be deflected or 
they will go through its heart. Look carefiilly for the animal's heartbeat 
and fix the edge of your mighty steel there and pierce the flint of its 
hide. If the flint breaks, you can be sure that the animal will die and its 
heart will be mine. For every pound it weighs, I will give a hundred to 
the laborer. However if it does not break and the animal injures him, I 
will care for his wounds and revive him if he dies. 

If anyone wants to present me with the fish, let him walk to the 
shore with a net in his hands - one that is made not out of cords but 
from very precious metal. Let him enter the water but not more than up 
to the knees, so that the waves do not harm him. He should set his foot 
on a solid place where there is sand and no mud. He should put out one 
of his eyes and hold it toward the fish. Then the sight of the fish, which 
is like that of a basilisk, will have no effect on him. He should bear a 
shield of steel on his arm, and then the sting of the snake will not hurt 
him. Let him then cast his net over the fish with skill and might so that 
the fish will not be able to cut through it with its razors or break it or 
escape by any kind of powerfiil thrust. 

When he feels he has the fish, let him hoist his net over above him, 
and if he holds it for ten hours above the waters, the fish will die. He 
should carry it then to the shore and inspect it with the eye that he did 
not put out, using his hands to open it along the backbone where the 
blood is more plentifiil. May he thus present it to his Lord. If the fish 
should escape or swim to the other shore and harm him with its venom, 
I will be able to cure the infection. Nor will there be less reward for the 
blood of the fish than for the heart of the animal." 

God speaks again: "The meaning of the scales of the balance is as if 
one were to say: 'Be lenient and patient, wait and have mercy.' It is to 



see another's wrongdoing and admonish him continually to make him 
desist from evil. Likewise, I, the God and Creator of all, sometimes sink 
down like a scale toward people and admonish them, being lenient and 
testing them with tribulations. Sometimes I rise up in people's minds 
through my enlightenment, inflaming them and visiting them with 
special grace. The meaning of the chains of the balance that go up to the 
clouds is that I, the God of all, uphold everyone, heathen as well as 
Christian, friends as well as enemies, and enlighten and visit them with 
my grace, in order to see if there are any who wish to respond to my 
grace by turning their will and affections away from evil. The animal 
signifies those who have received holy baptism but, having reached the 
age of discretion and not imitating the words of the holy gospel, have 
let their heart and mouth slip away toward earthly things and do not 
bother about the spiritual life. 

The fish signifies heathens adrift on the waves of concupiscence. Their 
blood, that is, their faith, is slight and their knowledge of God little. 

Thus, I desire both the animal's heart and the fish's blood, should 
there be any persons found who would attempt to present me with them 
for the sake of love. The three crowds are my friends: The first are those 
who make a reasonable use of the world; the second are those who give 
up what they have in humble obedience; the third are those who are 
prepared to die for God." 



A wonderful conversation between God and the bride by way of question and 

answer It concerns the king and his hereditary rights and those of his successors 

in the kingdom, and also how some territories should be reclaimed by the 

successors in the kingdom and some not. 

Book 4 - Chapter 3 

"O Lord," said the bride, "do not get angry at me for asking, but I 
heard it read out loud that nothing should be unjustly acquired nor 
should anything unjustly acquired be retained. Now the present king has 
territory that some people say he holds by right while others deny it. 
And indeed it is strange that you tolerate in this man what you reproach 



in others." 

God answered: "No people were left after the flood except ft)r those 
who stayed on the ark during it. From these was born a race that went to 
the east, and among them some who went to Sweden. Another clan 
went west and from these arose the people who went to Denmark. Now 
those who first began to cultivate the land that was not surrounded by 
water did not occupy any territory belonging to the people who lived 
across the waters or on islands. Rather, they were each content with 
what they ft)und, as is written of Lot and Abraham. Abraham said, 'If 
you go to the right, I will keep to the left,' as if to say 'Whatever you 
appropriate to yourself, this will belong to you and your heirs.' As time 
went on there came judges and kings who were satisfied with their 
boundaries and did not occupy the territory of the people who lived on 
islands or across the water. Rather, each remained within the boundaries 
and limits of their forefathers." 

She answered: "What if a part of the kingdom is transferred by way 
of donation, should not a successor reclaim it?" God: "In a certain 
kingdom, crown goods belonging to the king were kept in safe storage 
for him. The people, thinking themselves unable to survive without a 
king, elected one and entrusted to him the crown goods to be guarded 
and reconsigned to the future king. If the elected king should want to 
transfer or reduce a part of the crown goods, surely the ftiture king 
could and should reclaim it, inasmuch as no reduction of the crown 
goods should take place. The king can neither diminish nor transfer the 
crown of the kingdom in his day, unless, perhaps, for some prudent 
reason. What do the crown goods of the kingdom denote if not his royal 
authority? What is the kingdom if not the people subject to him? What 
is the king if not mediator and savior of the kingdom and of the people? 
Accordingly, the savior and defender of the crown should by no means 
divide or reduce the crown goods to the detriment of a future king." 

The bride answered: "What if the king is forced by necessity or 
violence to transfer a part of the crown goods?" God said: "If two men 
had a quarrel, and the stronger of them would not make any concession 
unless a finger of the other man were cut of, to whom would the cut-off 
finger belong if not to him who had suffered the damage? This is also 



the case concerning the kingdom. If, due to necessity or captivity, a 
king should lose part of the kingdom, the future king can certainly 
reclaim it, for the king is not master of the realm but the helmsman, and 
necessity does not make a law." 

She answered: "What if, during his lifetime, a king were to cede 
part of the crown goods to a lord, and, upon the king's death, that lord 
and his successors were to retain the concession as though they owned 
it, should it not be reclaimed?" The Lord: "That territory should 
certainly return to its legitimate owner." 

She replied: "What if a part of the crown goods were mortgaged to 
someone for debt and then, both after his death and after he had 
received income from it for many years, it should come into the hands 
of another person with no right to the land, since it had been neither 
ceded nor mortgaged to him but had accrued to him by chance, and if 
he does not want to give it up without being paid, what should be 
done?" The Lord said: "If someone held a lump of gold in his hand and 
said to a bystander: This lump is yours, if you like, for so and so many 
pounds,' then that many pounds should surely be given to him. If land 
has been lawfiilly acquired and is held in peaceful ownership, it should 
be reclaimed with prudence and brought back after calculating the 
damages. When a king is elected, he is lifted up on a stone seat to be 
seen by the people. This indicates that he has dominion and possession 
of the northern parts of the kingdom, and also that the southern parts 
belong to the kingdom both by hereditary right and by sale and 
purchase. The king shall accordingly safeguard the land that has been 
acquired in order not to lose his dominion and or suffer subjugation 
should he act otherwise." 

Again she answered: "O Lord, do not get angry if I ask just one 
thing more. The present king has two sons and two kingdoms. In one of 
the kingdoms the king is elected by hereditary right, in the other by 
popular vote. Now, however, the opposite has been done, inasmuch as 
the younger son has received the hereditary kingdom, while the older 
son holds the elective kingdom." God answered: "There were three 
incongruities in the electors as well as a fourth that they had in plenty: 
inordinate love, feigned prudence, the flattery of fools, and lack of 



confidence in God and in the common people. 

Hence, their election was against justice, against God, against the 
good of the nation and against the welfare of the people. Therefore, in 
order to provide for peace and for the welfare of the people, it is 
necessary for the older son to receive the hereditary kingdom and for 
the younger son to come to the elective one. Otherwise, if the earlier 
actions are not repealed, the kingdom will suffer loss, the people will be 
afflicted, discord will arise, the sons shall pass their days in sorrow, and 
their kingdoms will no longer be kingdoms. 

Instead it will be as is written: 'The mighty will move from their seats 
and those that walk upon the earth shall be exalted.' 

Hear now: I will give you the example of two kingdoms. In one 
there is election, in the other hereditary succession. The first kingdom, 
where there is election, has been ruined and afflicted, because the 
rightful heir was not elected. This was due to the electors as well as to 
the greed of the one who sought the kingdom. Now, God does not 
punish the son for his father's sins nor does his anger endure forever, 
but he works and maintains justice both on earth and in heaven. For this 
reason that kingdom will not return to its previous glory and happy state 
until the rightful heir appears on either the father's or the mother's side." 



God's words to the bride about two spirits, good and bad; and about the 

remarkable and useful struggle in the mind of a certain lady arising from the 

inspirations of the good spirit and from the temptations of the evil spirit; and 

about what choice should be made in these matters. 

Book 4 - Chapter 4 

God speaks to the bride: "Thoughts and influences are suggested 
and infused in human hearts by two spirits, that is to say, from the good 
spirit and from the bad. The good spirit urges people to think on the 
future goods of heaven and not to love temporal goods. The bad spirit 
urges them to love what they see, makes light of sin, offers the excuse 
of weakness, and adduces the example of weak sinners. Let me 



exemplify how each spirit inflames the heart of that lady known to you. 
The good spirit tells her the following, suggesting it to her thoughts: 
'Riches are a burden, worldly honor is but air, carnal delights but a 
dream, fleeting joy and all worldly things are emptiness, the future 
judgment is inevitable and the inquisitor very harsh. It is too hard, then, 
it seems to me, to have to give a strict account of fleeting wealth, to win 
spiritual disgrace for the sake of air, to endure long-lasting hardship for 
momentary delight, and to render a reckoning to him to whom all things 
are known before they happen. For this reason, it is safer to give up 
much in order to make the account smaller rather than to get attached to 
much and then have to account for much.' 

To counter this, the bad spirit replies with these inspirations: 
'Dismiss such thoughts, since God is mild and easily placated. Own 
things boldly, give liberally of your possessions. You were born to have 
wealth. It has been granted to you so that you may win praise and can 
give to those who ask of you. If you give up your wealth, you will 
become a servant to your servants. You will lose honor and gain scorn, 
for a poor person finds no comfort. It will be hard for you to adjust to 
new habits, to tame the flesh in strange ways, and to live without being 
waited upon. So stay where you are with the honor you have received, 
and maintain your regal position. Manage your household in 
praiseworthy fashion so that you will not be accused of inconstancy 
should you change your state. Continue as you began, and you will be 
glorious before God and men." 

The good spirit again speaks to the woman's mind and advises her: 
'I know two things to be eternal - heaven and hell. No one who loves 
God above all things will enter into hell. Those who do not love God 
will not gain heaven. The incarnate God himself trod the path to heaven 
and confirmed it with signs and by his death. How glorious it is to be in 
heaven, how bitter is the malice of the devil, and how empty are the 
things of the earth! His Mother and all the saints imitated God: they 
preferred to endure every punishment and lose everything - they even 
despised their very selves - so as not to lose heavenly and eternal 
possessions. Consequently, it is safer to surrender honor and wealth in 
due season than to hold on to them until the end. Otherwise, the 
memory of sins might perhaps fade away as the pain of old age 



increases, and those who care nothing about my salvation will carry off 
what I have gathered.' 

The evil influence answered to the contrary: 'Leave off thinking on 
these things. We are weak human beings, but Christ was both God and 
man. We ought not compare our deeds to those of the saints who had 
more grace and intimacy with God. Let it be enough for us to hope for 
heaven and to live as befits our weakness, redeeming our sins through 
almsgiving and prayers. It is foolish and childish to take up 
unaccustomed practices and not be able to carry them through to the 
end.' 

The good influence answered: 'I am unworthy to be compared with 
saints. Nevertheless, it is quite safe to aim at perfection by degrees. 
What is to hinder me taking up unaccustomed practices? God is able to 
help me. It often happens that some poor man follows in the path of a 
mighty and wealthy nobleman. Although the nobleman reaches the inn 
sooner and enjoys a delicious meal and rests on a soft bed, yet the poor 
man reaches the same inn, though later, and there he partakes of the 
leftovers from the nobleman's meal. If he had not followed in the 
nobleman's path and sought the same inn, he would not have enjoyed 
his nobleman's meal. 

In the same way I say now that, although I am unworthy to be 
compared with saints, I do wish to follow along their path, so that at 
least I might be able to partake of their merits. I am concerned about 
two things in my soul. 

The first is that, if I stay in my homeland, pride might get the better of 
me. The love of my parents, who request my help, makes me downcast 
in my mind; the abundance of servants and clothing is a burden to me. 
The thought of coming down from my proud throne and humbling my 
body by going on a pilgrimage is more attractive and consoling to me 
than remaining in a state of honor and accumulating sin upon sin. 
Second, I am concerned about the poverty of the people and their cries 
of discontent. Instead of helping them, my presence is a daily burden. 
That is why I need good advice.' 

The bad influence answered: 'Going on pilgrimage is characteristic 



of an inconstant mind. Mercy is more acceptable than sacrifice. If you 
leave your homeland, greedy men, having heard of your reputation, will 
despoil you and carry you off. Then, instead of freedom, you will 
experience captivity; instead of wealth, poverty; instead of honor, 
shame; instead of quiet, tribulation.' The good spirit answered with an 
inspiration: 'I have heard of a certain captive in a tower who found 
greater comfort in captivity and darkness than he had ever before while 
living in abundance and temporal comfort. If it should please God to 
afflict me, it will be in order to increase my merit. After all, he is gentle 
in encouragement and quick to send help, especially as I am leaving my 
homeland because of my sins and in order to gain the love of God.' 

The bad influence answered in turn: 'What will happen if you 
should be unworthy of divine consolation and impatient about poverty 
and humility? Then you will regret having taken such rigorous 
discipline upon yourself Then you will have a staff in your hand 
instead of a ring, a cloth on your head instead of a crown, and lowly 
sackcloth instead of a crimson gown.' The good spirit answered in turn: 
'I have heard that Holy Elizabeth, daughter of the king of Hungary, 
having been raised in luxury and nobly married, endured great poverty 
and abasement. She obtained from God greater comfort in poverty and a 
more sublime crown than if she had remained in all worldly honor and 
comfort.' 

The bad inspiration answered: 'What will you do if God delivers 
you into the hands of men and your body is violated? How will your 
sense of modesty allow you to endure? Will you not sorrow over your 
own stubbornness and be inconsolable then? Will it not scandalize your 
whole family and cause them to mourn? Feelings of impatience, 
anxiety, and thanklessness toward God will surely surge up in your 
heart. You will want to end your days! And how will you dare to show 
yourself when you have been defamed in everyone's mouth?' In turn the 
good thought answered: 'I have heard it read that the holy virgin Lucy, 
when she was led off to a brothel, remained steadfast in faith and 
trusted in the goodness of God, saying: 'However much my body may 
suffer, I am still a virgin and shall receive a twofold crown.' Seeing her 
faith, God preserved her unharmed. Thus I say: God, who permits no 
one to be tempted beyond their power, shall protect my spirit, faith, and 



my will. I entrust myself wholly to him. May his will toward me be 
done!' 

Accordingly, since this lady is shaken by such thoughts, I offer her 
three counsels. First, that she should recall the honor for which she has 
been chosen; second, what love God has shown her in her marriage; 
third, how benevolently she has been spared in this mortal life. I also 
give her three warnings. First, that she will render an account to God for 
all her temporal goods down to how the least obol was earned and 
spent; second, that her time is very short and she will die before she 
knows it; third, that God does not show the lady of the house more 
leniency than the maidservant. 

Therefore, I advise her to do three things. First, to repent of her 
sins, to make amendment after a fruitful confession, and to love God 
with her whole heart. Second, I advise her wisely to seek to avoid the 
pains of purgatory. Just as a person who does not wholeheartedly love 
God deserves a great punishment, so too someone who does not atone 
for his or her sins while it is possible deserves purgatory. Third, I advise 
her for a time to leave her bodily friends for God's sake and to come to 
a place where there is a shortcut between heaven and death in order to 
avoid the pains of purgatory, because indulgences are obtained there 
that offer souls advancement and redemption, which have been granted 
by the holy pontiffs and earned by the blood of God's saints." 



The words of St. Peter to the bride about how he desired the salvation of peoples; 

and his advice to her about obtaining remembrance, and about the great miracles 

that are yet to be fulfilled in the city of Rome. 

Book 4 - Chapter 5 

St. Peter speaks to the bride of Christ: "My daughter, you compared 
me to a plow, which makes wide furrows and clears away roots. This 
was indeed true. I was so zealous against sin and so aflame for virtue 
that I was ready to spare neither life itself nor any effort in order to 
convert the whole world to God. God was so sweet for me in thought. 



so sweet in conversation, so sweet in action that all things became bitter 
for me to think about apart from God. Yet God, too, was bitter to me, 
not because of him, but because of me. How bitterly I wept as often as I 
thought about how I had offended and denied him, for I had learned by 
then what it meant to love perfectly, and my tears became as sweet to 
me as sweet-tasting food. 

As to your request for a spirit of remembrance, I answer you: Have 
you not heard how forgetful I was? I may have been fiilly taught as to 
the way of God and had sworn an oath to stand and die with God, but I 
denied the truth when I was questioned by a woman. And why? 
Because God had left me to myself, and because I did not know myself 
But then what did I do? Then I really did consider what I was - nothing 
in myself Then I got up and ran toward the truth, toward God, and he 
impressed such a remembrance of his name on my heart that I could 
never forget him again either in the face of tyrants or of torture or of 
death. 

So do the same thing yourself Turn in humility to the teacher of 
remembrance and ask remembrance of him. He is the only one who can 
do all things. Yet I will help you so that you may be made a participant 
of the seed that I planted on earth. 

Moreover, I will tell you: Rome was once a city of fighters, and her 
streets were paved in gold and silver. Now, however, her gemstones 
have turned into mud, her inhabitants are but few; their right eye has 
been plucked out, and their right hand cut off; toads and vipers dwell 
with them, and for fear of their venom tame animals dare not appear, 
nor do my fish lift their heads. Yet fish shall gather in her, though not as 
many as before; still they will be as sweet and as daring - so much so 
that, through their cooperation, the toads and frogs will climb down, the 
snakes will be changed into lambs, and lions will be like doves at their 
windows." 

Again he added: 'T tell you further that you will live to hear the 
words: 'Long live the vicar of Peter!' And you will see him with your 
own eyes, for I will cause the mountain of delights to fall and those 
sitting on it will come down from it. Those who refuse to come down 



willingly will be forced down against everyone's expectations, for God 
wants to be exalted with mercy and truth." 



St. Paul tells the bride the noble story about how he was called by God through 

the prayers of Blessed Stephen, and about how the wolf became a lamb, and 

about how it is good to pray for everyone. 

Book 4 - Chapter 6 

St. Paul speaks to the bride of Christ, saying: "My daughter, you 
compared me to a lion that was raised among wolves but was rescued 
from them in a wonderful way. I was indeed a greedy wolf, my 
daughter, but God made a lamb out of the wolf for two reasons. The 
first was because of his great love, for he makes the vessels of his grace 
out of unworthy materials, and he makes friends out of sinners. The 
second was because of the prayers of St. Stephen, the first martyr. 

Let me describe how I was and what I had in mind at Stephen's 
stoning and why I deserved his prayers. I neither rejoiced nor delighted 
in St. Stephen's sufferings, nor did I envy his glory. Still I wanted him 
to die because, to my mind, I did not see him as having the true faith. 
When I saw his immense zeal and his patient endurance of suffering, I 
grieved terribly over his lack of faith - when in fact he was the truly 
faithfiil one and I altogether blind and faithless. Out of compassion for 
him I prayed and begged with my whole heart that his bitter sufferings 
might bring him to glory and reward. 

Because of this, his prayers benefited me first of all, for, through 
them, I was rescued from the many wolves and made into a gentle 
lamb. This is why it is good to pray for everyone, because the prayer of 
the righteous benefits those who are closer and better prepared to 
receive grace. However, I now complain that this man who spoke so 
eloquently among the learned and was so patient before those who 
stoned him has been wholly forgotten in the hearts of many people and 
especially neglected by those who ought to serve him night and day. 
They bring him their broken and empty vessels, dirty and disgusting. 



Therefore, as it is written, they shall be clothed 'in double confusion and 
shame' and shall be thrown out of the houses of pleasure." 



A wonderful and remarkable vision about a soul who is to be judged and about 

the devil's accusations and the glorious Virgin's intervention. The explanation of 

this vision denotes heaven by a palace, Christ by the sun, the Virgin by a woman, 

the devil by an Ethiopian, the angel by a knight. It mentions two irremediable 

places of punishment and a third, a remediable one, as well as many other 

wonderful things, suffrages in particular 

Book 4 - Chapter 7 

A person who was keeping vigil in prayer and was not asleep had a 
spiritual vision. It was as though she saw an unfathomably vast palace 
where there were countless figures dressed in white and shining clothes, 
each of whom seemed to have his or her own seat. In the principal part 
of the palace there was a judgment seat on which the sun seemed to sit. 
The rays that came from the sun were unfathomably long, deep, and 
wide. Next to this seat stood a maiden with a precious crown on her 
head, and all the servants of the sun that sat on the seat praised him with 
hymns and songs. 

There appeared then an Ethiopian, terrible in aspect and bearing, as 
though full of envy and burning with great anger. He cried out and said: 
"O, just judge, render judgment on this soul for me and hear his works! 
Little remains of his life. Allow me to punish the body along with the 
soul until their separation from each other." After he had said this, it 
seemed to me that there stood near the seat one like a knight in arms, 
pure and wise in his words and modest in his bearing. He said: "O, 
judge, see, here are the good works that he has done up to this hour." 

The voice of the sun seated on the seat was immediately heard: 
"There is more vice than virtue here, and it is not just that vice should 
be joined to the summit of virtue." The Ethiopian answered: "Then it is 
just for this soul to be joined to me, for while he has some vice in 
himself, there is total wickedness in me." The knight answered: "God's 



mercy accompanies every person until death, until the very last 
moment, and then comes the judgment. Soul and body are still joined 
together in the man of whom we speak and he still has the power of 
discernment. 

The Ethiopian answered: "Scripture, which cannot lie, says: 'You 
shall love God above all things and your neighbor as yourself Look 
how this man did all his works from fear and not from love, as he 
ought. You will find that all the sins he confessed were confessed with 
little contrition. So he deserves hell, because he failed to deserve the 
kingdom of heaven. Thus his sins are made known here in the presence 
of divine justice, because he has never until now felt any contrition due 
to divine love for the sins he has committed." The knight answered: 
"He surely hoped to have true contrition and believed he would have it 
before death." 

The Ethiopian replied: "You have collected every good deed he has 
ever done, and you know all his words and thoughts for the salvation of 
his soul. The whole lot of them cannot be compared to the grace of 
contrition arising from divine love along with holy faith and hope, and 
they can hardly obliterate his sins. God's eternal justice ordains that no 
sinner may enter heaven without perfect contrition. It is therefore 
impossible that God should render a judgment against his eternally 
foreknown ordinance. This soul is therefore to be sentenced to hell and 
joined to me for eternal punishment." On these words the knight fell 
silent and gave no answer. 

Then countless demons appeared, flying off like sparks from a hot 
fire and crying out with one voice. To him who sat like the sun on the 
judgment seat they said: "We know that you are one God in three 
Persons without beginning or end. There is no other god than you. You 
are love itself along with mercy and justice. You existed in yourself 
from the beginning without loss or change, as is proper to God. Outside 
of you is nothing, and nothing outside of you has any joy. Your love 
created the angels from no other matter than from your divine power. 
You acted as mercy dictated. However, when we became inflamed with 
inner pride, envy, and greed, your justice-loving charity cast us together 
with our burning malice out of heaven into the unfathomable and 



shadowy abyss that is now called hell. This is what your charity did 
then. Your charity even now cannot be separated from justice in your 
judgments, whether it is fulfilled according to mercy or according to 
equity. We will go even fiirther: If the one whom you love more than 
anyone, I mean, if the sinless Virgin who begot you had sinned mortally 
and had died without godly contrition, your love for justice is such that 
her soul would never have reached heaven but would have been with us 
in hell. So, Judge, why do you not sentence this soul to us, so that we 
may punish him according to his works?" 

After this a trumpet-like sound was heard at which those who heard 
it fell silent, and immediately a voice spoke and said: "Be silent, all of 
you angels and souls and demons, and hear what God's Mother has to 
say!" Then the Virgin herself appeared before the judgment seat, and it 
looked as though she were hiding some large objects beneath her 
mantle. She said: "You, enemies! You attack mercy, and you love 
justice but without charity. Though these good works of this soul may 
be deficient and, for that reason, he should not enter heaven, yet look 
what I have beneath my mantle!" Then the Virgin opened the folds of 
her mantle on either side. On the one side could be seen a little church, 
as it were, with monks in it. On the other side appeared men and 
women, God's friends, both religious and others, all of them crying out 
with one voice and saying: "Have mercy, merciful Lord!" 

There was silence then, and the Virgin spoke, saying: "Scripture 
says: A person with perfect faith can move the world's mountains by 
means of it. What about the voices of those who both have faith and 
have served God with burning love? What can and should these be able 
to accomplish? What will those friends of God do whom this man, 
seeking only the reward of heaven for his good works, has asked to pray 
for him in order that he might be saved from hell and reach heaven? Are 
not all their tears and prayers able to snatch him and raise him up so 
that he can obtain God's love and contrition before his death? Besides, I 
will also join my own pleas to the prayers of all those saints in heaven 
whom he especially honored." 

Then she added: "O demons, by the power of the judge I order you 
to attend to what you injustice now see." Then all of them answered as 



with one voice: "We see that in the world a little water and a lot of air 
placate the wrath of God. So, too, by your prayer God is placated and 
inclined toward mercy and charity." Then the sun's voice was heard to 
say: "Thanks to the prayers of my friends, this man will yet receive 
enough godly contrition before death so as not to go to hell, but he will 
be purged among those who have the heaviest punishment in purgatory. 
Once his soul has been purged, he will receive a reward in heaven in the 
company of those who had faith and hope but only small charity on 
earth." Once this had been said, the demons fled. 

Then it seemed as though a terrible and dark place was opened up 
before the bride. In it there appeared a burning furnace. The fire burned 
on no other fuel than demons and living souls. Above the furnace 
appeared the soul whose sentence was mentioned earlier. Its feet were 
affixed to the furnace, and it stood upright like a man. The soul stood 
neither on the uppermost part of the furnace nor the lowest but, as it 
were, on one side of it. The shape of the furnace was terrible and 
awesome. Its fire seemed to push upward through the bottom of the 
soul's feet, as when water pushes itself upward through pipes, and it 
went up over his head with such violent pressure that the soul's pores 
were like veins coursing with hot fire. His ears looked like a 
blacksmith's bellows that continuously fanned the whole brain with 
their flapping. His eyes looked like they were inside out, sunken all the 
way in and attached to the back of his head. His mouth was open, and 
his tongue was pulled out through his nostrils and was hanging down to 
his lips. His teeth were like iron nails attached to his gums. His arms 
were so long that they reached down to the feet. Both hands seemed to 
be holding and squeezing a greasy, tar-like thing that was on fire. The 
skin that covered the soul looked like an animal hide just hanging over 
his body, and he was dressed in a cloth that was like a sheet drenched 
with sperm. This cloth was so icy cold that anyone who saw it shivered. 
Pus oozed out of it as from a wound with putrid blood. A stench came 
from it that was so bad that it could not be compared to the worst stench 
in the world. 

After the sight of this torment, the soul's voice was heard to cry out 
woe five times, weeping with all his might. He said: "Woe is me, first 
of all, because I loved God so little in return for his great virtues and for 



the grace given me. Woe is me, second, because I did not fear God's 
justice as I should have. Woe is me, third, because I loved the pleasure 
of my sinful body and flesh. Woe is me, fourth, for all my worldly 
riches and pride. Woe is me, fifth, that I ever laid eyes on you, Louis 
and Johanna!" 

Then an angel said to me: "Let me explain this vision for you. The 
palace you saw is an image of heaven. The great crowd of those who 
were seated and dressed in white and shining clothes are the angels and 
the souls of the saints. The sun signifies Christ in his divine nature; the 
woman stands for the Virgin who gave birth to God; the Ethiopian 
accusing the soul is the devil; the knight reporting the good works of 
the soul is an angel. The furnace denotes hell. Hell is so hot inside that 
if the whole world and everything in it were on fire, it could not 
compare to that vast furnace. The various voices heard in the furnace all 
speak against God. They begin and end their speech with laments. The 
souls look like people whose limbs are forever being stretched without 
relief or pause. 

Know, too, that the fire that you saw in the furnace burns in eternal 
darkness, and the souls burning in it do not all have the same 
punishment. The darkness that appeared around the fiirnace is called 
limbo. It comes from the darkness that is in the furnace. Yet both make 
up one place and one hell. Anyone entering it will never dwell with 
God. 

Above the darkness is found the greatest punishment of purgatory 
sustainable by souls. Beyond this lies another place of lesser 
punishment, where there is only a weakened condition as to fortitude, 
beauty, and the like. It is like when people have been sick, and once the 
sickness and pain are gone, they have nothing left of their strength until 
they gradually recover it. 

Beyond that is a third place where there is only the punishment of 
the longing for God. To help your mind understand it better, I will offer 
you a comparison. It is as when copper is mixed with gold, and the two 
are melted together in a very hot fire so long as necessary to purge it 
until the copper is consumed and only pure gold is left. The stronger 



and thicker the copper is, the hotter the fire must be, until the gold flows 
like water and is all on fire. The master then takes the gold to another 
place where it obtains its true form to be seen and touched. Afterward 
he puts it in a third place where it is stored to be presented to the owner. 

This is also the case in spiritual matters. The greatest punishment of 
purgatory is in the first level above the darkness where you saw the 
aforesaid soul being purged. The demons can touch it there; poisonous 
vermin and wild beasts are symbolically present there. There is heat and 
cold, darkness and confusion, all coming from the punishment of hell. 
Some souls are punished less there, some more, according as sins were 
atoned for or not while the soul remained in the body. 

The master, that is, God's justice, then carries the gold, that is, the 
souls, to other places where they only suffer from a lack of strength. 
There they dwell as long as necessary until they attain relief either from 
their own special friends or from the continuous works of the Holy 
Church. The more help a soul gets from her friends, the quicker she 
convalesces and is released from that place. After this a soul is brought 
to the third place where there is no other punishment but the longing to 
enter God's presence and behold him in blessedness. Many souls dwell 
there for a very long time, except for those who had a perfect longing to 
enter God's presence and behold him while they still lived in the world. 

Know, too, that many people die in the world who are so just and 
innocent that they enter right away into the presence and vision of God. 
There are also those who have made so much atonement for their sins 
with their good works that their souls shall know no punishment. 
However, there are few who do not come to the place of longing for 
God. Hence all the souls dwelling in these three places participate in the 
prayers of the Holy Church and in the good works done in the world, 
especially in those that they did in their lifetimes and in those that are 
done by their friends after their death. 

Know also that, just as sins are of many different kinds and forms, 
so too the punishments are of many and different kinds. Hence, just as a 
hungry man rejoices over a morsel of food that reaches his mouth, a 
thirsty man over a drink, a sad man is gladdened by joy, a naked one by 



clothing, a sick one on coming into bed, so souls rejoice and participate 
in those goods that are done for them in the world." The angel added: 
"Blessed be the person in the world who helps souls with prayers and 
good deeds and physical labor. God's justice, which cannot lie, declares 
that souls must either be purged after death through the punishment of 
purgatory or released ahead of time through the good works of friends." 

After this many voices were heard from purgatory, saying: "O, 
Lord Jesus Christ, just judge, send your love to those who have spiritual 
power in the world, and then we will be able to participate more than 
now in their chants, readings, and offerings." 

Above the space from which their cries were heard there seemed to 
appear a house in which many voices were heard, saying: "May God 
reward those who send us help in our weakness!" It seemed that the 
rays of dawn appeared in this house, and beneath the rays a cloud 
appeared that had nothing of the light of dawn, and from it came a great 
voice saying: "O Lord God, through your unfathomable power grant 
hundredfold wages to each of those in the world who with their good 
works raise us up to the light of your divinity and the vision of your 
face!" 



The angel's words to the bride about the meaning of the punishment of a man's 

soul judged by God in the above chapter; and also about the lessening of the 

punishment because he had spared his enemies before death. 

Book 4 - Chapter 8 

The angel said: "The soul whose predicament you saw and whose 
sentence you heard finds himself in the most severe punishment of 
purgatory. 

This consists in his not knowing whether he will come to rest after 
purgation or whether he has been condemned. This is God's justice, 
because this man possessed great knowledge and discernment, but he 
used them in a material way for worldly ends and not in a spiritual way 
for the sake of his soul, for he forgot and neglected God altogether 



while he lived. 

Now his soul suffers from the burning fire and shivers from the 
cold. He is blind in the darkness, fearfril of the horrible sight of demons, 
deaf from the devil's howling, hungry and thirsty within himself, and 
clothed in shame on the outside. Yet God granted him one grace after 
death, namely, that of not coming into contact with the demons. This 
was because he had shown leniency to his chief enemies for the sole 
sake of God's honor. He pardoned their grave offences and made 
friendship with his chief enemy. 

Know, too, that, in accordance with God's just decision, whatever 
good he did, whatever he pledged and donated of his legitimate wealth 
diminishes and relieves his pain, especially with the aid of the prayers 
of God's friends. Any other, less legitimately acquired possessions that 
he gave away benefit their previous, legitimate owners, either in a 
spiritual or bodily way, provided they are worthy of it according to 
God's dispensation." 



The angel's words to the bride about the judgment of God's justice against the 
above mentioned soul, and about the satisfaction to be made in this life for this 

soul while in purgatory. 

Book 4 - Chapter 9 

The angel speaks again: "You heard before that, through God's love 
and thanks to the prayers of God's friends, this man received contrition 
for his sins a short while before death, and that this contrition saved him 
from hell. Accordingly, God's justice decided that he should burn for six 
ages in purgatory after death, unless he obtains help from God's friends 
in the world. These ages represent those that he lived from the first hour 
in which he knowingly committed a mortal sin until the time when he 
achieved fruitful repentance through God's love. 

The first age means that he did not love God for the death of 
Christ's noble body and the many sufferings Christ endured for nothing 



other than the salvation of souls. The second age means that he did not 
love his own soul, as a Christian ought, and did not return thanks to 
God for his baptism and because he was not a Jew or a pagan. The third 
age means that he knew well enough what God commanded him to do 
but had little desire to carry it out. The fourth age means that he knew 
well enough what God had forbidden to those wanting to reach heaven 
but that he dared to go against it, following not the motions of his 
conscience but rather his passions and desires. The fifth age means that 
he did not make proper use of the means of grace and of confession, 
although he had plenty of time. The sixth age means that he cared little 
about the body of Christ and did not wish to receive it frequently, since 
he did not want to refrain from sin, nor did he possess enough divine 
charity to receive the body of Christ until the end of his life." 

Then a man of very modest appearance appeared. His clothes were 
white and shining like a priestly alb; he was girded with a linen belt and 
a red stole about his neck and under his arms. He commenced speaking 
in this way: "You who see this, pay close attention and commit to 
memory what you see and hear. You and all who live in the world 
cannot understand God's power and what he established before time in 
the same way as we can who are with him. All those things that take 
place in an instant for God are incomprehensible to you except by 
means of words and images after a worldly fashion. 
I am one of those whom this man, now condemned to purgatory, 
honored with his gifts in his life. For this reason God has graciously 
granted me that if anyone will do what I advise, then this man's soul 
will be transferred to a higher place where he will obtain his true form 
and know no pain other than such as a person would suffer after having 
had a great illness once all the pain has gone away, lying there like 
someone without any strength, yet full of joy in the certain knowledge 
that he would survive. 

As you heard, the soul of this man cried out its woe five times. 
Therefore I have five consoling things to tell him. His first woe was that 
he had loved God little. In order to free him from this, let thirty chalices 
in which God's blood is offered up be donated for his soul so that God 
himself might be more honored. His second woe was that he had not 
had any fear of God. To release him from this, let thirty priests be 



chosen, who are deemed to be pious, each of whom should say thirty 
masses whenever he can: nine masses of martyrs, nine of confessors, 
nine of all saints; the twenty-eighth mass is to be that of angels, the 
twenty-ninth that of Holy Mary, the thirtieth that of the Blessed Trinity. 
They should all have the intention of praying for his soul, so that God's 
anger may be appeased and his justice turned toward mercy. 

His third woe was because of his pride and greed. To release him 
from this, one must invite thirty paupers and humbly wash their feet and 
give them food, money, and clothing to comfort them. Both the person 
who washes and those who get washed shall humbly beseech God, for 
the sake of his humility and his bitter passion, to pardon this man's soul 
for the greed and pride of which he was guilty. His fourth woe was 
carnal lust. If, then, someone should help both a virgin and a widow to 
enter into the convent and should, moreover, provide for a girl to join in 
true wedlock, giving them all enough property to allow them to eat and 
dress sufficiently, then God will pardon the sins this man committed in 
the flesh, inasmuch as these are the three ways of life commanded and 
chosen by God to be states of life in the world. 

His fifth woe was that he had committed many sins that caused 
harm to a great number of people. In particular, he had made every 
effort to ensure the marriage of the two persons mentioned earlier, who 
were as closely related by blood as if they both came from the same 
family. Moreover, he procured their union more for his own sake than 
for the sake of the realm. He did so without asking the pope's 
permission and against the praiseworthy ordinances of the Holy Church. 
Many a person has become a martyr because he would not tolerate such 
deeds being done against God and his Holy Church and against 
Christian morality. 

If anyone wishes to make reparation for so great a sin, he should go 
to the pope and say: 'A certain man committed such and such a sin,' 
without naming the person explicitly, 'but in the end he repented and 
obtained absolution though without atoning for the sin. Therefore, 
impose on me whatever penance you want that I can endure, for I am 
ready to atone for that sin on his account.' Truly, even if no greater 
penance should be imposed on him than an 'Our Father,' it will suffice 



to lessen this soul's punishment in purgatory." 



Christ's complaint to the bride about the Romans, and about the cruel sentence 
Christ hands down against them, should they die in their sins. 

Book 4 - Chapter 10 

God's Son speaks these words, saying: "O, Rome, you repay me 
badly for my many favors. I am God, who created all things, and I 
manifested my great love through the harsh death of my body, a death I 
willed to endure for the salvation of souls. Three are the paths on which 
I wished to come to you, and truly you wished to betray me on all of 
them. You hung a large rock overhead to crush me on the first path. You 
placed a sharp spear on the second path to block my way to you. You 
dug a moat in the third path for me to fall into unawares and drown. 
What I have said now should not be understood in a physical but a 
spiritual sense. I am speaking to the inhabitants of Rome who act in this 
way but not to my friends who reject their works. 

The first path by which I am accustomed to enter the human heart 
is the fear of God. They have hung over it an enormous rock, that is, the 
great presumption of a hardened heart that does not fear the judge 
whom none can withstand. They say in their hearts: 'Should the fear of 
God come to me, the presumption of my heart shall crush it.' The 
second path by which I come is the inspiration of divine counsel, which 
often also comes through preaching and teaching. People block me 
from this path with a spear through their delight in sinning against my 
precepts and through their firm resolution to persevere in wickedness 
until they can no longer keep it up. This is the spear that blocks God's 
grace from coming to them. The third path is the Holy Spirit's 
enlightenment in each person's heart by which people can understand 
and ponder the nature and greatness of what I have done for them and 
what I suffered for them. They dig a deep moat for me by saying in 
their hearts: 'I love my pleasure more than his charity. I'm satisfied by 
just thinking about the enjoyments of the present life.' So they drown 
divine love and all my deeds, as it were, in a deep moat. 



The inhabitants of Rome do all this to me, and certainly show it in 
their words and deeds. They count my words and deeds for nothing, 
cursing and insulting me and my Mother and my saints both in jest and 
in earnest, whether happy or angry, instead of giving me thanks. They 
do not live according to Christian customs, as the Holy Church 
commands, having no more love for me than the demons. The demons 
prefer to endure their wretchedness forever and hold on to their own 
wickedness rather than to see me and join me in perennial glory. These 
are the people who refuse to receive my body, which is consecrated 
from the altar bread, as I myself established, and whose reception is a 
great help against the devil's temptations. How wretched they are who 
scorn such help while they are still healthy and reject it like poison, 
because they do not wish to refrain from sin! 

I shall now come by a way unknown to them through the power of 
my divinity, bringing vengeance on the scorners of my humanity. And 
just as they have prepared three obstacles on their paths to prevent my 
coming to them, so too I shall prepare three other obstacles for them, 
the bitterness of which they shall know and taste both dead and alive. 
My rock is a sudden and unforeseen death that shall crush them so that 
all their merriments will be left behind, and their souls will be forced to 
come alone to my judgment. My spear is my justice, and it shall 
separate them from me so that they will never taste of the one who 
redeemed them and will never behold the beauty of the one who created 
them. My moat is the shadowy darkness of hell into which they shall 
fall, living there in everlasting wretchedness. All my angels in heaven 
and all the saints shall condemn them, and all the demons and all the 
souls in hell shall curse them. 

Yet I take note of them, and I am saying this about those people 
with the disposition described above, whether they are religious or 
secular clergy or laymen or women or their sons and daughters old 
enough to understand that God forbids every sin, but who nonetheless 
voluntarily get caught up in sins and shut out God's love and belittle the 
fear of him. 

My will is still the same as it was when I hung upon the cross. I am the 
same now as I was then, when I forgave the thief his sins upon his 



asking for mercy and opened for him the gates of heaven. For the other 
thief, however, who despised me, I unlocked hell's barriers, and there he 
remains, forever tormented for his sins." 



St. Agnes' s words of praise and blessing to the glorious Virgin herself, and about 

how she prays to the Virgin for the daughter, and about the answer of the Lord 

and of his sweet Virgin and their consoling words to the bride, and about this 

world as symbolized by a pot. 

Book 4 - Chapter 1 1 

Agnes speaks: "O, mother Mary, virgin of virgins, you can rightly 
be called the dawn lit by the true sun, Jesus Christ. Do I call you dawn 
because of your royal lineage or wealth or honors? Certainly not. You 
are rightly called the dawn because of your humility, the light of your 
faith, and your singular vow of chastity. You are the herald introducing 
the true sun, you are the joy of the righteous, you are the expulsion of 
demons, you are the consolation of sinners. For the sake of that 
wedding that God celebrated in you at the time, I pray that your 
daughter shall remain in your Son's honor and love." 

God's Mother answers: "What do you mean by this wedding? Tell 
me for the sake of her who is listening!" Agnes answers: "You are truly 
mother and virgin and bride. The most beautiful wedding was 
celebrated in you at the time when a human nature was joined to God in 
you without any admixture or loss in his divinity. Virginity and 
motherhood were united while virginal modesty remained intact, and 
you became at the same time both mother and daughter of your Creator. 
This day you gave birth in time to him who was eternally begotten of 
the Father and has wrought all things with the Father. 
The Holy Spirit, within and without you and all around you, made you 
fruitful as you gave your consent to God's herald. God's Son himself, 
who was born of you this day, was within you even before his herald 
came to you. Have mercy, then, on your daughter! 

She is like a poor little woman dwelling in a valley with nothing 



other than some small living creature, such as a hen or a goose. She had 
so much afifection for the lord living on the mountain of the valley that, 
out of love, she offered the lord of the mountain whatever living 
creature she had. The lord answers her: 'I have plenty of everything and 
have no need of your gifts. But are you perhaps giving a little 
something in order to receive something greater?' She says to him: 'I am 
not offering this because you need it but because you have permitted 
such a poor little woman as myself to live with you on your mountain 
and because your servants show me respect. Therefore, I give you the 
little comfort I have so that you know that I would do more, if I could, 
and that I am not ungrateful for your grace.' The lord answers: 'Since 
you love me with such charity, I will bring you up to my mountain and 
give you and yours clothing and food each and every year.' Such is the 
disposition of your daughter now. She surrendered to you the one living 
thing she had, that is, the love of the world and of her children. Hence, 
it is for you to provide for her in your kindness." 

In answer the Mother says to the bride of the Son: "Stand firm, 
daughter. I shall ask my Son, and he will give you food each and every 
year and place you on the mountain where thousands upon thousands of 
angels are his servants. Indeed, if you counted all the persons born from 
Adam up to the last one who will be born at the end of the world, you 
shall find more than ten angels for each human being. The world, in 
fact, is no more than a cooking pot. The fire and ashes beneath the pot 
are the friends of the world, but God's friends are like the choice 
morsels of food inside the pot. When the table is ready, then the 
delicious food will be presented to the lord for him to enjoy. But the pot 
itself will be smashed, though the fire shall not be extinguished." 



The Virgin Mother's words to the daughter about the vicissitudes of God's friends 

in this world, who are at times spiritually distressed and at other times comforted, 

and about the meaning of spiritual distress and comfort, and about how God's 

friends must rejoice and be comforted in their time. 

Book 4 - Chapter 12 



The Mother speaks: "In this world God's friends must sometimes 
find themselves spiritually distressed, at other times spiritually 
comforted. Spiritual consolation means the infusion of the Holy Spirit, 
contemplating God's great works, admiring his forbearance, and putting 
all this cheerfully into practice. Spiritual distress is when the mind is 
involuntarily disturbed by unclean and vexing thoughts, when it suffers 
anguish over dishonor shown to God and over the loss of souls, when 
one's heart is forced to occupy itself with worldly concerns for a good 
reason. God's friends can also at times be comforted with a temporal 
kind of comfort, such as edifying conversation, decent entertainment, or 
other activities in which there is nothing demeaning or indecent, as you 
will understand from the following comparison. 

If a fist were always held tightly closed, then either the muscles 
would be strained or the hand would grow weak. It is similar in spiritual 
matters. If the soul always remained in contemplation, then she would 
either forget herself and perish through pride, or else her crown of glory 
would be lessened. 

The reason why God's friends are at times comforted by the infusion of 
the Holy Spirit and are at other times, with God's permission, distressed 
is that their distress tears up the roots of sin and firmly plants the fruit 
of righteousness. 

But God, who sees hearts and understands all things, moderates the 
temptations of his friends in such a way that the temptations lead to 
their progress, for he does everything and allows everything to happen 
with due weight and measure. Since you have been called in God's 
Spirit, do not worry about God's forbearance, for it is written that no 
one comes to God unless the Father draws him. A shepherd uses a 
bunch of flowers to draw his sheep and entice them into the barn, and 
carefully locks the bam. The sheep, then, cannot get out but run around 
in circles because the barn is secured by means of walls, a high roof, 
and locked gates. In this way they get so used to eating hay that they 
become tame enough to eat hay out of the hand of the shepherd. This 
very thing has been done with you. That which before seemed 
unbearable and difficult to you has now become so easy that now 
nothing delights you so much as God." 



Christ's words to the bride as to which tears are acceptable to God and which are 

not, and about what kind of alms should be requested or given to the poor for the 

sake of departed souls, and about Christ's advice and exhortation to the bride. 

Book 4 - Chapter 13 

The Son speaks: "You wonder why I do not listen to that man 
whom you see shedding many tears and donating a great deal to the 
poor in my honor. 

1 answer you in the first place: Where water flows from two springs, it 
frequently happens when they meet that the cloudy and muddy water of 
one source pollutes and defiles the purer water of the other spring. And 
who can drink such muddied water? 

It is similar with the tears of many people. Some people's tears arise 
at times due to the debasement of the inclinations of nature, at other 
times due to worldly distress and the fear of hell. Such people's tears are 
muddy and stinking, for they do not come from the love of God. Those 
tears are sweet to me that arise from considering God's kindnesses as 
well as one's own sins and from love for God. Tears such as these raise 
the soul up from earthly things to heaven and bring about her new birth 
for eternal life. There are two kinds of birth, physical and spiritual. 
Physical birth means a person is born from impurity to impurity. It 
bewails physical damage; it gladly puts up with worldly toils. The child 
of such a birth is not the child of such tears by which eternal life is 
gained. That other birth begets rather a child of tears and bewails the 
loss of souls and takes utmost care that its child should not offend God. 
Such a mother is closer to the child than the one who begets it 
physically, for blessed life is gained through a birth like this. 

Second, in regard to his giving alms to the poor, 1 answer you: If 
you bought a cloak for your son with your servant's money, would not 
the cloak rightly belong to the one who owned the money? Of course it 
would. It is similar in spiritual matters. A man who oppresses his 
subjects or neighbors in order to help the souls of his loved ones with 
their money rather provokes me to wrath than placates me, because 



unjustly expropriated possessions benefit their previous legitimate 
owner and not those persons for whom they are given. 

However, because this man has been kind to you, kindness will be 
done to him, both spiritually and physically - spiritually by the offering 
of prayers to God for his sake. You cannot believe how much the 
prayers of the humble please God. I will show you it through a 
comparison. If someone were to offer a great amount of silver to a king, 
any bystanders there would say: 'What a great present!' However if the 
same person were to pray one 'Our Father' for the king, they would 
laugh at him. It is the opposite with God. If anyone offers one 'Our 
Father' for another's soul, it is more acceptable to God than a great 
amount of gold, as could be seen in the case of good Gregory, who 
raised up even a pagan emperor to a higher station through his prayers. 

Again, tell him this: 'Because you have shown me kindness, I pray 
to God, the rewarder of all, to repay you in his graciousness.' Tell him 
this as well: 'My dear friend, I give you one counsel and I make one 
request of you. I counsel you to open the eyes of your heart through the 
consideration of the instability and vanity of the world. Think about 
how the love of God has grown cold in your heart and about how heavy 
the penalty will be and how horrible the future judgment. Attract God's 
love to your heart by making use of all your time, temporal goods and 
works, affections, and thoughts for the glory of God, and entrust your 
sons to God's plan and dispensation without letting your love of God 
grow any less for their sake. Second, I ask you to pray earnestly to God, 
who can do all things, that he may grant you patience and fill your heart 
with his blessed love." 



Christ's comforting words to the bride in her fear, telling her not to be afraid of 

what she has seen and heard, because it comes from the Holy Spirit, and about 

the devil as symbolized by a snake and a lion, the consolation of the Holy Spirit 

as symbolized by a tongue, and about how to resist the devil. 

Book 4 - Chapter 14 



The Son says: "Why are you afraid and anxious that the devil may 
insert things into the words of the Holy Spirit? Have you ever heard of 
anyone who kept his tongue safe and sound by placing it between the 
teeth of an angry lion? Has anyone ever sucked sweet honey from the 
tail of a snake? No, never. Now what does the lion or snake symbolize 
if not the devil - a lion in evil and a snake in cunning? What does the 
tongue symbolize if not the consolation of the Holy Spirit? What does it 
mean to place one's tongue between the teeth of a lion if not to utter the 
words of the Holy Spirit - who appeared in the shape of a tongue - in 
order to gain human favor and praise? Anyone who speaks God's 
praises for human gratification has surely been bitten and deceived by 
the devil, because those words, though they come from God, are not 
coming from a mouth that has the love of God, and so that person's 
tongue, that is, the consolation of the Holy Spirit, will be taken away 
from him or her. However, a person who desires nothing but God, and 
finds all worldly affairs bothersome, whose body does not seek to see or 
hear anything but what comes from God, whose soul rejoices in the 
infiision of the Holy Spirit, such a person cannot be deceived, for the 
evil spirit yields to the good spirit and does not dare to approach it. 

What does sucking honey from a snake's tail mean if not waiting 
for the consolation of the Holy Spirit to come from the suggestions of 
the devil? That consolation will never come, because the devil would 
rather let himself be slain a thousand times over than offer any word of 
consolation to a soul the utterance of which might lead the soul to the 
meaning of life. Fear not, for God, who began a good work with you, 
will carry it through to a good end. But know that the devil is like an 
unleashed dog that comes running to you with his temptations and 
suggestions when he sees you lacking the inspiration of the Holy Spirit. 
However, if you should place a hard object in his way to hurt or 
paralyze his teeth, he will immediately leap away from you and will not 
harm you. The hard object placed in the devil's way signifies divine 
charity and obedience to God's commands. When the devil sees that 
these virtues are perfect in you, his teeth, that is, his attempts and his 
intention, will immediately be frustrated, because he sees that you 
would suffer anything rather than go against God's commands." 



Christ's words to the bride about why the goodsujfer in this life while the bad 

prosper, and how God shows her through a parable that he sometimes promises 

temporal goods but that these should be taken to mean spiritual goods, and about 

why God has not predicted every single event to happen at particular times, 

although all times and seasons are known to him. 

Book 4 - Chapter 15 

The Son of God says: "You are wondering why you have heard that 
a certain friend of God, who should be honored, is suffering hardships, 
while, on the other hand, you have heard that a certain enemy of God, 
who you thought should be whipped, has been honored, as was told you 
in another divine vision. 1 answer: My words should be taken in both a 
spiritual and a bodily sense. What is the suffering of the world if not a 
kind of preparation and elevation to the crown of reward? And what 
does worldly prosperity mean for someone who abuses grace if not a 
kind of descent into perdition? To suffer in the world is truly an 
ascension to life. But, for the unrighteous, prospering in the world is 
truly a descent into hell. In order to build up your patience by means of 
God's word, 1 will tell you a parable. 

Imagine a mother with two sons, one of whom was bom in a dark 
prison, knowing and hearing nothing, only shadows and his mother's 
milk. The other was born in a small cottage and had human food, a bed 
to rest on, and the attendance of a maidservant. 
The mother said to the one who was born in prison: 'My son, if you 
leave the darkness, you will have more delicious food, a softer bed, and 
a safer dwelling.' When the boy heard that, he left. If, however, his 
mother had promised him loftier things, such as galloping horses or 
ivory homes or a great household, he would not have believed it, for he 
had never known anything but shadows and his mother's milk. 
Similarly, God, too, sometimes makes a promise of lesser things but 
means something greater by them in order that people may learn to 
ponder the things of heaven by means of earthly ones. 

But the mother said to the other son: 'My son, what use is it to you 
to live in this disgusting cottage? Take my advice, and it will be to your 



advantage. I know two cities: The inhabitants in the first experience 
endless and indescribable joy and everlasting honor. In the second city, 
fighters are in training, and everyone who fights is made a king, yet 
every loser wins.' On hearing that, the boy went out to the stadium, then 
returned and said to his mother: 'I saw a remarkable game in the 
stadium: Some people were being knocked down and trampled upon, 
others were being stripped and bruised, yet all of them kept quiet, all of 
them were playing, and no one raised his head or hand against those 
who knocked them down.' 

His mother answers: 'The city you saw is only the outskirts of the 
city of glory. In these outskirts, the Lord wishes to test and see who is 
fit to enter into the city of glory. He gives a higher crown of glory to all 
those he has seen to be more vigilant in the contest. This is why there 
are people residing in the outskirts who make a test of the ones who are 
to be crowned in glory. You saw the people lying prostrate being 
stripped and insulted but keeping quiet. This was because our clothes 
have been defiled by the darkness in our cottage. 

A great contest and struggle is necessary in order to wash them 
thoroughly.' The boy answers: 'It is a tough thing to be trampled down 
and keep quiet. In my opinion it is better to return to my cottage.' His 
mother says: 'If you remain in our cottage, vermin and snakes will come 
out of the shadows, and when you hear them your ears shall tremble, 
and their bite will freeze the very strength within you, and you will 
wish never to have been born rather than to live with them.' When the 
boy heard this, he felt desire for bodily goods, but his mother was 
thinking of it in a spiritual sense. Thus, he felt more encouraged each 
day and was spurred on to the crown of reward. 

God acts in a similar way. Sometimes he promises and grants 
bodily or carnal goods, but really intends spiritual goods by them, so as 
both to spur the mind on in its fervor toward God by means of the gifts 
received and to keep it humble in its spiritual understanding so that it 
does not fall into presumption. 

That is how God treated Israel. First he promised and gave them 
temporal goods, and also performed miracles for them, so that they 
might learn about invisible and spiritual goods by means of such things. 



Then, when their understanding had attained a better knowledge of 
God, he used obscure and difificuh words to speak to them through the 
prophets, adding at times words of comfort and joy, as, for example, 
when he promised them a return to the fatherland, perpetual peace, and 
a restoration of all that was in ruins. 

Though the people were carnal minded, and understood and desired all 
these promises in a carnal way, still God in his foreknowledge decided 
beforehand that some promises would be fulfilled in a physical sense, 
but others spiritually. 

You might ask: Why did not God, to whom all hours and seasons 
are known, openly foretell that particular events would take place at 
specific times? And why did he say some things but with other things in 
mind? I answer you: Israel was carnal and only desired carnal things 
and could only apprehend the invisible by way of the visible. Therefore, 
God deigned to teach his people in many different ways, so that 
believers in God's promises would receive a loftier crown due to their 
faith, so that students of virtue would become more fervent, so that 
slackers would become more fervently enkindled toward God, so that 
wrongdoers would more freely cease their sinning, so that sufferers 
would bear their trials more patiently, so that those who toiled would 
persevere more cheerfully, so that the hopeful would receive a loftier 
crown due to the obscurity of the promise. If God had only promised 
spiritual goods to the carnal minded, they all would have grown 
lukewarm in their love for heaven. If he had only promised carnal 
goods, what difference would there then be between man and beast? 
Instead, in his kindness and wisdom, in order that they might govern 
their bodies with justice, with the moderation of those who are about to 
die, God gave humankind bodily goods. In order that they might desire 
the things of heaven, he displayed to them heavenly favors and 
wonders. 

In order that they might fear sin, he displayed his terrible 
judgments and the possessions brought about by the bad angels. In 
order that they might expect and desire the one who would explain the 
promises and grant wisdom, obscure and doubtful words were mixed 
together with words of encouragement. 



So too, even today, God reveals spiritual decisions in bodily terms. 
When he speaks of bodily glory, he means the spiritual kind. This is in 
order that all teaching authority might be attributed to God alone. What 
is worldly glory if not wind and toil and the loss of divine consolation? 
What is suffering if not a preparation in virtue? To promise worldly 
glory to a righteous soul, what does that mean if not the removal of 
spiritual comfort? But to promise sufferings in the world, what does that 
mean if not the medicine and antidote for a great illness? Therefore, my 
daughter, God's words can be understood in many ways, though this 
does not imply any mutability in God but simply that his wisdom is to 
be admired and feared. Just as I expressed many things in bodily terms 
through the prophets, which were also fulfilled in a bodily fashion, 
while I expressed other things in bodily terms that came about or were 
intended in a spiritual sense, so too I do the same thing now. When 
these things happen, I shall indicate their cause to you." 



The Virgin tells the daughter how the devil often cunningly leads one and another 

of God's servants beneath the veil of devotion in order to cause them distress, and 

to which people indulgences are granted, and she uses a goose to symbolize how 

the church is constituted and a hen to symbolize God, and she explains which 

people deserve to be called God's little chickens. 

Book 4 - Chapter 16 

God's Mother says to the bride of Christ: "Why did you give 
hospitality to that man who has a boastful tongue, a strange way of life 
and worldly customs? She answers: "Because he was thought to be a 
good man, and I did not want to get into trouble for disdaining a man 
with a reputation for talking. However, if I had known beforehand that 
it was displeasing to God, I would no more have received him than I 
would have a snake." The Mother says to her: "Your goodwill set a 
guard and a restraint on his tongue and heart, so that he did not cause 
you any worries. The devil in his cunning brought you a wolf in sheep's 
clothing in order to create an occasion of causing you distress and 
spreading talk about you." She answers: "He seems devout and penitent 
to us. He visits the saints and says he wants to keep away from sin." 



The Mother answers: "If you have a feathered goose, tell me, do 
you eat the meat or the feathers? Is it not so that the feathers are 
revolting to the stomach, but the meat provides true food and 
refreshment? This can be applied spiritually to the arrangement and 
constitution of the Holy Church. She is like a goose in that she has 
within her the body of Christ, as it were, the freshest of meat. The 
sacraments are like the inner parts of the goose. Its wings symbolize the 
virtues and acts of the martyrs and confessors. Its down represents the 
charity and patience of the saints, and its feathers indulgences that holy 
men have granted and gained. People who receive indulgences with the 
intention of gaining absolution for their previous sins while remaining 
in their previous vicious habits only get the feathers of the goose. Their 
souls are neither fed nor refreshed. When they eat the feathers, they just 
throw up. 

However, people who receive indulgences and are minded to flee 
from sin, to restore goods unjustly taken, to make satisfaction for 
wounds unjustly inflicted, not to earn a single penny through base 
profit, not to live a single day except according to God's will, to submit 
their will to God in fortune and misfortune, and to flee worldly honors 
and friendships such as these will gain pardon of their sins and be like 
angels of God in the sight of God. 

The people who enjoy the absolution of previous sins yet do not 
have the will of giving up the previous vanities and inordinate 
affections of their mind, but who want to hold on to their unjust 
acquisitions, who want to love the world in themselves and in their 
families, who blush for humility and do want not to flee from corrupt 
habits or to restrain their bodies from superfluity, for such as these the 
feathers, that is, the indulgences, only result in a throwing up. This 
means that they obtain contrition and confession by which sin is thrown 
out and God's grace is gained. Then, if they wish to cooperate in order 
to obtain it for themselves, and have an upright intention, they shall fly 
as if on wings away from the hands of the devil and into the bosom of 
God." 

She answers: "O, Mother of mercy, pray for this man, so that he 



may find favor in your Son's sight!" She says to her: "The Holy Spirit 
does visit him, but there is something rocklike in front of his heart that 
prevents God's grace from entering. God, you see, is like a hen warming 
her eggs out of which come living chickens. All the eggs under the hen 
receive her warmth, but not any other eggs lying about. The mother 
does not herself break the shell of the egg in which the chick is being 
formed, but the chick tries to break the shell with its own beak. When 
the mother sees that, she prepares a warmer place for her chick to hatch. 

Likewise, God visits everyone with his grace. Some people say to 
themselves: 'We want to keep away from sin and strive for perfection as 
far as we are able.' The Holy Spirit visits such people more frequently, 
so that they are more perfectly able to do so. Those people who entrust 
all their will to God and do not want to do even the least little thing 
against God's love but imitate, instead, those others whom they see 
tending toward perfection, abiding by the counsel of humble persons, 
and struggling wisely against carnal tendencies, these God places 
underneath himself, as a hen does with her chicks, and he makes his 
yoke light for them and comforts them in difficulties. Those people who 
follow their own will, however, and think that the little good they do is 
worthy of reward in God's sight, and do not strive for greater perfection 
but stay on in whatever delights their mind, using the example of others 
to excuse their own weaknesses and the corruption of others as a way to 
lessen their own guilt, such people do not turn into God's little chicks, 
because they do not possess the will to break through the hardness and 
vanity of their hearts. Rather, if they could, they would prefer to live for 
as long as they were able to persevere in sin. 

That good man, Zacchaeus, did not act so, nor did Mary 
Magdalene. Instead, insofar as they had offended God in all their limbs, 
they gave him all their limbs in reparation for their offenses. Insofar as 
they had risen mortally in worldly rank, they lowered themselves 
humbly through the contempt of the world. Indeed, it is difficult to love 
God and the world at the same time, unless you are like the animal that 
has eyes both fore and aft, and no matter how careftil it is, such an 
animal will suffer. People who are like Zacchaeus and Magdalene have 
chosen the safer part." 



EXPLANATION 

This was a bailiff of Ostergotland who came to the jubilee year 
more out of fear than of love. Concerning him, Christ says in Rome: 
"Everyone who has escaped some danger should be careful not to fall 
back again into it. Overconfident sailors are at peril even in port. This 
man should thus beware of returning to his former office. Otherwise, if 
he is not careful, he will lose the object of his desires, the goods he has 
gathered will fall to strangers, his sons will not receive their inheritance, 
and he himself will die a painful death among foreigners." 
When he returned, however, he once again became a tax collector, and 
everything turned out as foretold. 



St. Agnes 's excellent instruction to the daughter about living in a good and 

praiseworthy fashion, and about avoiding a bad life displeasing to God. A 

carriage symbolizes here fortitude and patience; its four wheels symbolize these 

four virtues: the complete surrender of everything for God's sake, humility, loving 

God wisely, and restraining the flesh discerningly Certain other things are also 

added about members of religious orders. 

Book 4 - Chapter 17 

Agnes speaks to the bride of Christ: "Did you see Lady Pride in her 
carriage of pride today?" The bride answers her: "I saw her, and I got 
upset, because flesh and blood, dust and dirt was looking to be praised 
instead of humbling herself as she ought rightly to do. Such a display 
means nothing other than a lavish wasting of God's gifts, mere vulgar 
adulation, a trial to the righteous, a misery to the poor, a provocation to 
God, a forgetting of one's nature, an aggravation of one's future 
judgment, and the loss of souls." 

Agnes answers: "My daughter, be happy that you have been saved 
from things like that. Let me tell you about a carriage in which you can 
rest securely. The carriage where you should sit is fortitude and patience 
in suffering. When people begin to keep the flesh in check and to 
entrust all their will to God, then either the mind is troubled by pride. 



puffing people up above and beyond themselves, as though they were 
righteous and had become like God, or else impatience and lack of 
discernment break them so that they either fall back into their old habits 
or fail in strength and so become unfit for the work of God. This is why 
a discerning patience is necessary so that a person does not relapse 
impatiently or persevere undiscerningly but, rather, adapts to his or her 
own capacity and circumstances. 

The first wheel of this carriage is a wholehearted intention to 
surrender everything for the sake of God and to desire nothing but God. 
Many there are who give up temporal possessions in order to avoid the 
bother but keep enough for their use and desire. Their wheel is not 
easily steered or guided, for when they feel the pinch of poverty, they 
desire adequate comfort, and when problems weigh down on them, they 
demand prosperity. When humiliation tries them, they murmur against 
God's providence and seek to obtain honors. 

When asked to do something that goes against their inclinations, they 
desire their freedom. Accordingly, a person's will is pleasing to God 
when it seeks nothing of its own both in good times and in bad. 

The second wheel is humility. This makes people regard themselves 
as unworthy of any good thing, keeping their sins in mind at all times 
and looking on themselves as guilty in God's sight. The third wheel is a 
wise love for God. A wise love for God obviously belongs to people 
who examine themselves and detest their vices, who are saddened by 
the sins of their neighbors and relatives but rejoice in their spiritual 
progress toward God, who do not want their friends to live for 
enjoyment and comfort but to serve God, and who are wary of their 
friends' worldly advancement, in case it entails offenses against God. 
Such, then, is the wise love that detests vice, that does not fawn on 
people in order to gain favor or honor but loves those people more who 
are seen to be more fervent in their charity for God. 

The fourth wheel is the discerning restraint of the flesh. A married 
person may reason in this manner: 'Look, the flesh is pulling me about 
inordinately. If I live according to the flesh, I know for certain that I 
will anger the Creator of the flesh, who is able to wound and enfeeble, 
to kill and to give life. Therefore, for the love and fear of God, I will 



restrain my flesh with a good will. I will live in a decent and orderly 
way to the honor of God.' A person with such thoughts, who also seeks 
the help of God, has a wheel that is acceptable to God. If he or she 
belongs to a religious order and reasons thus: 'Look, the flesh is pulling 
me toward pleasure, and I even have the place, the time, the means, and 
the age to enjoy it, yet with God's help, and for the sake of my holy 
vows, I will not sin just to gain a momentary pleasure. I made a great 
vow to God: I entered poor and shall depart poorer and undergo 
judgment for each and every action. Therefore, I will abstain so as not 
to offend my God or scandalize my neighbor or do myself injury.' 
Abstinence like that deserves a great reward. 

Another person may be living amid honors and pleasures and may 
reason in this way: 'Look, I have plenty of everything, but there are 
needy poor and we all have one God. What have I done to deserve what 
I have or what have they done not to deserve it? What, after all, is the 
flesh but food for worms? What are all these pleasures but a source of 
nausea and sickness, a waste of time and an inducement to sin? 
Therefore, I shall keep my flesh in check, so that worms do not run riot 
in it, and so that I do not receive a heavier sentence or waste my time of 
penance. Perhaps my poorly trained flesh will not be easily bent to the 
coarse fare of a pauper, but I shall withdraw it by degrees from certain 
delicacies that it can easily do without, so that it gets what it needs but 
nothing beyond that.' Someone with such thoughts, and who makes an 
effort to act on them according to his or her ability, can be called both 
confessor and martyr, for it is a kind of martyrdom to have access to 
pleasure and not to make use of it, to live in honor yet to despise honor, 
to have a great reputation yet to think little of oneself. Such a wheel is 
very pleasing to God. 

Well, my daughter, I have described for you the image of a 
carriage. Its driver is your angel, so long as you do not shake off his 
bridle and yoke from your neck, that is, so long as you do not dismiss 
his saving inspirations by opening up your senses and your heart to vain 
or obscene things. Now I want to tell you about the kind of carriage in 
which that lady was seated. That carriage is obviously impatience - her 
impatience with God and with her fellow man and with herself. She is 
impatient with God when she criticizes his secret decisions, for things 



do not go as well for her as she would like. She maligns her fellow man, 
for she cannot get at his possessions. She is moreover impatient with 
herself, for she impatiently reveals the hidden things of her heart. 

The first wheel of this carriage is pride, in that she gives preference 
to herself and is judgmental of others; she despises the lowly and is 
ambitious for honor. The second wheel is disobedience to God's 
precepts. This leads her to make excuses in her heart for her own 
weaknesses, to make light of her guilt, to be presumptuous in her heart 
and to defend her own wickedness. The third wheel is greediness for 
worldly possessions. This leads her to spend her possessions wastefully, 
to neglect and forget her own situation and the coming world, to fret at 
heart, to be lukewarm in the love of God. The fourth wheel is her self- 
love. This bars out reverence and fear of God and distracts her attention 
from her own death and judgment. 

The driver of this carriage is the devil. He fills her with audacity 
and glee in every undertaking he inspires in her. The two horses 
drawing the carriage are the hope of a long life and the intention to keep 
on sinning until the very end. The bridle is her guilty fear about going 
to confession. Through her hope of a long life and her intention to 
persevere in sin, this guilty fear pulls the spirit from the straight path 
and ladens it so heavily with sin that neither fear nor shame nor warning 
can make her get up. Just when she thinks she is on firm footing, she 
will sink down to the depths unless the grace of God comes to her aid." 

ADDITION 

Christ speaks of the same lady: "She is a viper with the tongue of a 
harlot, the bile of dragons in her heart, and bitter poison in her flesh. 
Her eggs will therefore be poisonous. Happy are they who have no 
experience of the burden of them!" 



The daughter's words of praise to the glorious Virgin, and the gracious response 

of the Virgin to the daughter In it the Virgin grants her daughter many graces as 

well as many other good things both from herself and from the apostles and 



saints. 

Book 4 - Chapter 18 

"O sweet Mary," says the bride, "blessed are you with an eternal 
blessing, for you were a Virgin before childbirth, a Virgin after 
childbirth, a Virgin together with your spouse, an undoubted Virgin for 
a doubting spouse. So blessed are you, for you are Mother and Virgin, 
God's dearest one, purer than all the angels, the one most fiill of faith in 
the company of the apostles, alone in the bitterest sorrow of your heart, 
whose abstinence outshines that of all the confessors, whose chaste 
continence excels that of all the virgins. So may all things up above and 
down below bless you, for, through you, God the Creator became a 
man; through you the righteous find grace, sinners find pardon, the dead 
find life, the exiled return to their homeland." 

The Virgin answers: "It is written that when Peter bore witness to 
my Son and called him the Son of God, he received the answer: 
'Blessed are you, Simon, for body and blood have not revealed this to 
you.' So 1 say now: This salutation was not revealed to you by your 
bodily soul but by him who was without beginning and is without end. 
Be therefore humble, and 1 will be merciful to you. John the Baptist, as 
he promised, will be gentle to you; Peter will be mild, and Paul strong 
as a giant. John the Baptist is going to say to you: 'Daughter, sit on my 
lap!' Peter will say: 'My daughter, open your mouth, and 1 shall feed 
you with sweet food!' Paul will dress you and arm you with the arms of 
love. And, who am the Mother, will present you to my Son. 

But, my daughter, you can understand all this even in a spiritual 
sense. 

John, whose name means the grace of God, denotes true obedience. He 
was and is sweet and gentle indeed - sweet to his parents for his 
wondrous grace, sweet to humankind for his extraordinary preaching, 
sweet to God for his holiness of life and obedience. He was obedient in 
his youth, obedient in fortune and misfortune; obedient, and constantly 
humble when he might have been honored; obedient, too, in his death. 
This is why obedience says: 'Sit on my lap!' That means: Rise to lowly 
things, and you will have lofty ones. Give up bitter things and you will 



get sweet ones. Give up your own will, if you want to be little. Despise 
earthly things, and you will become heavenly. Despise superfluity, and 
you will have spiritual abundance. 

Peter denotes holy faith: the faith of the Holy Church. Just as Peter 
remained steadfast until the end, so too the faith of the Holy Church 
will remain steadfast without end. This is why Peter, that is, the holy 
faith, says: 'Open your mouth and you will have good food!' This 
means: Open the intellect of your soul, and in the Holy Church you will 
find the sweetest of foods, that is, the very body of the Lord in the 
sacrament of the altar, the new and the old law, the teachings of the 
doctors, the patience of the martyrs, the humility of the confessors, the 
pureness of the virgins, and indeed the foundation of all the virtues. 
Accordingly, seek the holy faith in the church of St. Peter, keep in mind 
the sought-after faith, and then put it into practice. 

Paul denotes patience, for he was zealous toward those who fought 
against holy faith, joyful in hardships, long-suffering in hope, patient in 
infirmities, compassionate with those in pain, humble in virtues, 
hospitable with the poor, merciful toward sinners, the teacher and 
master of all, persevering in the love of God until the end. Thus, Paul, 
that is, patience, will arm you with the arms of the virtues, for true 
patience, founded upon and strengthened by the examples and patience 
of Christ and his saints, enkindles the love of God in the heart, makes 
the spirit burn for strong action, renders a man humble, mild, merciful, 
zealous for heaven, mindful of himself, and persevering in the tasks 
undertaken. 

And so, the Mother of mercy, shall introduce to my Son everyone 
whom obedience nourishes in the lap of humility, everyone whom the 
faith feeds with the food of sweetness, everyone whom patience dresses 
in the arms of virtue, and my Son will crown that person with his sweet 
crown. In him is incomprehensible strength, incomparable wisdom, 
unspeakable goodness, wonderfiil love. Then no one will be able to 
snatch that person away from his hand. But, my daughter, though I am 
speaking to you, yet by you I mean all of those who follow the holy 
faith with deeds of love. Just as by the one man, Israel, all Israelites 
were meant, so by you are understood all the true faithful." 



The daughter's words to the Lady in praise of her virtue and beauty, and the 
Virgin's answer confirming her praise, and the Son's comparison of his Mother to 

a goldsmith. 

Book 4 - Chapter 19 

"Sweet Mary, fresh beauty, shining beauty! Come and listen to me, 
so that my ugliness may be purified and my love enkindled! Your 
beauty gives three gifts to the head. First, the cleansing of the memory 
so that God's words enter smoothly; second, the pleasant retention of 
the words heard; third, their zealous communication to one's neighbor. 
Your beauty also grants three things to the heart. First, it removes the 
heavy burden of sloth, when your love and humility are contemplated; 
second, it brings tears to the eyes, when your poverty and patient 
suffering are brought to mind; third, it gives the heart a sweet inner fire, 
when the memory of your devotion is sincerely recalled. 

Truly, my Lady, you are the most precious beauty, the most 
desirable beauty, for you are the help given to the sick, the comforter in 
sorrow, everyone's mediator. Thus, all those who have heard that you 
would be born, and those who know you to have already been born, can 
surely exclaim: 'Come, beauty most splendid, and light up our darkness. 
Come, beauty most precious, and take away our reproach. Come, 
beauty most sweet, and lessen our bitterness. Come, beauty most 
powerful, and undo our captivity. Come, beauty most fair, and destroy 
our foulness!" Therefore, may such great beauty be blessed and 
reverenced, the beauty that all the patriarchs longed to see, of which all 
the prophets sang, in which all the elect rejoice!" 

The Mother answers: "May God, my beauty, be blessed! It is he 
who has given you such words to speak! And so I tell you that the most 
ancient beauty, the eternal and highest beauty, which made and created 
me, shall be your comfort. The beauty that is oldest and yet new, 
renewing all things, which was in me and was born of me, shall teach 
you wonders. The most desirable beauty, which gives joy and delight to 



all, shall inflame the spirit of your love. 

So trust in God, for when the heavenly beauty appears, all earthly 

beauty will crumble and be regarded as dung." 

Then God's Son said to his Mother: "O blessed Mother, you are like 
a goldsmith preparing a beautiful object. All those who see the object 
are filled with gladness and present precious stones or gold in order to 
perfect it. Thus, dear Mother, you offer help to everyone struggling to 
rise to God, and leave no one without your consolation. You can 
therefore well be called the blood of the heart of God. Just as each 
member of the body receives life and strength from the blood, so too 
everyone comes to life again after sin and is made more fruitful before 
God through you." 



St. Agnes 's lesson to the daughter about not relapsing and not advancing 

properly, and about the right way to begin or continue with abstinence, and about 

what kind of continence is pleasing to God. 

Book 4 - Chapter 20 

Agnes speaks: "Daughter, stand firm and do not relapse, for a 
serpent lies at your heels ready to bite. Yet, do not rush unduly ahead 
either, for the tip of a sharp lance is in front of you, and if you advance 
at the wrong speed, you will be wounded. What does a relapse mean if 
not letting trials lead to regrets about having taken on a more austere 
and wholesome way of life and to a desire of returning to old habits and 
delighting the mind with dirty thoughts? Such thoughts, even if they 
give some pleasure to the mind, only obscure every good thing and by 
degrees lead away from all goodness. Nor should you rush unduly 
ahead, that is, punish yourself beyond your strength or imitate the good 
works of others beyond your capacity. God has ordained from eternity 
that heaven should be opened to sinners through works of love and 
humility, yet by preserving moderation and discretion in every way. 
Now, then, the envious devil persuades the imperfect man to fast 
beyond his strength, to promise to do unaccustomed things that he 
cannot manage, to desire to imitate more perfect models without 



considering his own strengths and weaknesses. The devil does this 
either in order that, when the man's strength fails him, he should 
continue with his badly begun vows out of human embarrassment rather 
than for the sake of God, or in order that he should quickly give up the 
struggle because of his indiscretion and weakness. 

For this reason, use as your measure your own self, that is, your 
strengths and weaknesses, since some people are stronger by nature, 
others weaker, some more fervent by the grace of God, others keener 
due to good habits. Hence, regulate your life in agreement with the 
advice of God-fearing men, so that the serpent does not sting you due to 
your thoughtlessness, and so that the poisonous tip of the sword, that is, 
the poisonous suggestion of the devil, does not delude your mind so as 
to make you want to seem more than you are or long to become 
something beyond your strength and powers. 

There are, indeed, some people who believe they can reach heaven 
by their own merits, and God spares them from the devil's temptations 
due to his hidden plan. There are others who think they can make 
reparation to God for their transgressions with their own works. The 
error of all of these is altogether damning, for even if a person were to 
kill his body a hundred times over, he could not make up a thousandth 
of the account he owes to God, because it is God who gives us the 
ability and the will, seasons and health, who fills us with a desire for the 
good, who gives us riches and honor, who kills and gives life, raises up 
and lays low. All things are in his hand. Hence to him alone should all 
honor be given, and no one deserves to be counted for anything before 
God. 

Since you are wondering about the lady who came for indulgences 
but was corrupted, I answer you: There are some women who have the 
virtue of continence but do not love it. They experience neither a great 
longing for pleasure nor violent temptation. If honorable proposals of 
marriage were made to them, they would accept. However, since no 
great offers are made to them, they look down on lesser offers. In this 
way, continence sometimes gives rise to pride and presumption, which, 
by divine permission, leads to a fall, such as you have now heard. If a 
woman were so minded as not to want to be stained even once, not even 



if the whole world were offered her, it would be impossible for such a 
woman to be left to shame. If, however, in his secret justice, God 
permitted such a one to fall, it would rather lead to her reward than to 
sin, provided that she fell against her will. 

Know, then, that God is like an eagle that from on high views 
everything down below. If an eagle should see anything rising up from 
the ground, it immediately swoops down and snatches it. If it catches 
sight of something poisonous coming against it, it would pierce it like 
an arrow. If something unclean is dropped on it from above, it gets rid 
of it with a great shake just like a goose does. God acts like that as well. 
If he sees human hearts rising against him due to the weakness of the 
flesh or the devil's temptations against the will of the spirit, he 
immediately swoops down through an inspiration of contrition and 
penance and brings it to naught, making the person return to God and 
come to himself again. If the poison of carnal desire or greed enters the 
heart, God quickly pierces the mind with the arrow of his love, so that 
the person does not persevere in sin and get separated from God. 
If some impurity of pride or the dirt of lust defiles the spirit, he shakes it 
quickly off, just like a goose, through constant faith and hope, so that 
the spirit does not become hardened in vice or the soul that is joined to 
God become stained unto damnation. 

Therefore, my daughter, in all your feelings and actions, consider God's 
justice and mercy, and always keep the end in sight." 



The bride's words to God concerning his virtue and splendor, and the Virgin's 

consoling ansiver to the daughter, and about how God's good servants should not 

stop preaching and admonishing people, whether the people convert or not; the 

Virgin shows this by means of a comparison. 

Book 4 - Chapter 21 

"Blessed are you, my God, who are three and one: three persons in 
one nature. You are goodness and wisdom itself; you are beauty and 
power itself; you are justice and truth itself All things live and subsist 
through you. You are like a flower that grows alone in a field. All those 



who draw near to it receive sweetness for their palate, an uplift for their 
spirits, a delight for their eyes and strength in every other limb. 
Likewise, all who come near to you become more beautiful by leaving 
sin behind, more wise by following your will rather than the flesh, more 
righteous by seeking the advantage of the soul and the glory of God. 
Therefore, most kind God, grant me to love that which pleases you, to 
resist temptations bravely, to scorn all worldly things and to keep you 
constantly in my memory." 

The Mother answers: "This salutation came to you through the 
merits of good Jerome, who left false wisdom and found true wisdom, 
who scorned earthly honor and was rewarded with God himself Happy 
is such a Jerome, happy those who imitate his life and doctrine. He was 
a lover of widows, a mirror for those advancing toward perfection, a 
teacher of all truth and purity. But tell me, my daughter, what is 
troubling you in your heart?" She said: 

"A thought occurred to me that said, 'If you are good, your goodness is 
enough for you. Why judge and admonish and teach your betters, 
something that belongs neither to your state nor position?' This thought 
so hardens the spirit that it even neglects its own progress and grows 
completely cold to God's love." 

The Mother answers: "This thought has also held back many 
advanced souls from God. The devil hinders good people from speaking 
to the wicked so that they may not be brought to feel compunction. He 
also hinders them from speaking to the good so that they will not be 
raised to a higher rank, for, when good people hear good doctrine, they 
are raised to a greater reward and a higher rank. For example, the 
eunuch who was reading Isaiah would have received one of the lesser 
punishments in hell, but Philip met him and taught him a shortcut to 
heaven and so raised him up to a level of happiness. Likewise, Peter 
was sent to Cornelius. If Cornelius had died beforehand, he would 
indeed have come to a place of rest because of his faith, but then came 
Peter and led him to the gateway to life. Similarly, Paul came to Denis 
and led him to the reward of blessedness. For this reason, the friends of 
God should not grow tired in God's service but should labor on in order 
that the wicked may be made better and the good may attain a greater 
perfection. 



Anyone with the will to whisper in the ears of every passerby that 
Jesus Christ truly is the Son of God, and who struggles as far as he or 
she can for the conversion of others, even though no one or only a few 
convert, will still obtain the same reward as if all of them had 
converted. I will show you this by means of a comparison. If, on the 
order of their lord, two mercenaries dig through the hard rock of a 
mountain, and one of them were to find choice gold there, but the other 
none, both of them would be deserving of the same wages because of 
their work and their intention. In the same way, Paul, who converted 
many people, and the other apostles, who converted fewer, were 
nevertheless all united in their intention. God's dispensation, however, 
remains hidden. One should therefore never give up, not even if only a 
few or none at all are open to God's words. As the thorn protects the 
rose and the donkey carries his master, so too the devil, like a thorn of 
sin, is as useful to the elect through the tribulations he causes as thorns 
are to roses. In this way, they are not stupidly overcome by the 
presumption of their hearts. Thus, just like a donkey, he conveys them 
to God's consolation and a greater reward." 



About how human malice in modem times surpasses the cunning of the devil, and 

about how people are now quicker to sin than the devil is to tempt, and about the 

sentence pronounced against such people, and how God's friends should labor 

with courage and haste in their preaching; also, concerning the infusion of 

knowledge in God's friends. 

Book 4 - Chapter 22 

The Son speaks: "If I could get upset, I would rightly be able to say 
now: I regret having made humankind. They have become like animals 
that of their own free will run into the nets. However much you cry out 
to them, they still follow their own selfish appetites. And not all the 
blame can be put on the devil's violent attempts on humankind - no, 
rather, the people themselves outstrip his malice. Like hunting dogs that 
are first led on leashes, but then, once they are accustomed to catching 
and devouring animals, speedily reach the prey ahead of their leader, so 



also humankind, now accustomed to sinning and fascinated by it, is 
quicker to sin than the devil is to tempt. That is not strange. It has been 
a long time since the Apostolic See, the head of the world, was pleasing 
to God by its sanctity of life and example, as it was in earlier times, and 
all the other members have therefore been made weak and listless. They 
do not consider the reason why God in his riches became poor and 
needy - in order to teach us to scorn perishable things and to love 
heavenly ones. Man is poor by nature but has become rich by means of 
false riches. This is what everyone tries to imitate, and few are found 
who do not imitate it. 

Hence, the plowman shall come from the Almighty. Whetted by the 
wisest One, he does not seek property or beautifiil bodies nor has any 
respect for the power of the mighty nor fears the threats of princes nor 
is swayed by human favor. He shall sow human flesh and raze to the 
ground the homes of spirits; he shall deliver bodies to maggots and 
souls to the ones whom they served. Therefore, may my friends, to 
whom I am sending you, labor with courage and with haste, for what I 
am telling you will not take place in the last days, as I said before, but 
in these very days. Many of those yet living will see with their own 
eyes the fiilfillment of the scripture that says: 'May their wives be 
widows and their sons fatherless,' and they shall lose all that they 
desire. 

However, I, merciful God, shall receive all those that come to me in 
humility. I shall give myself to those who fulfill the works of 
righteousness, for it is right to clean out the house in which the king 
shall enter, to wash the glass so that the drink may be clear, to thresh the 
grain briskly from its husks, and to press down hard on whatever is 
being molded into a form so that it attains the shape of the form. As 
summer comes after winter, so too I shall grant consolation after their 
hardships to those who long to be as little children and who place more 
value on the things of heaven than on those of earth. However, just as a 
man is not born and dies at one and the same time, so all this will be 
fulfilled in its own time. 

Know, too, that I intend to treat some people according to the 
common proverb: 'The whip will spur him on' - the pain will compel 



him to speed up. 

I will treat others as it is written: 'Open your mouth wide and I will fill 
it.' To a third set of people I shall speak soothingly and inspiringly: 
'Come, ignorant and simple persons, and I shall give you a mouth and a 
wisdom such as the tongue-waggers will not be able to oppose.' This is 
what I have already done in these days: I have filled the simple with my 
wisdom, and they are proof against the learned. I cast out the boastful 
and mighty, and they quickly subsided. That is no wonder: For I 
commanded the wise to cut off the serpents' tongues, as you heard, and 
they refiised. Not even their mother, who was the scourge of the 
commons, was willing to quench their throats in order to quench the fire 
of desire kindled in her children's hearts, as I bade. This is why I have 
cut them down in their season of happiness and have cut off their own 
tongues." 



The words of John the Evangelist to the glorious Virgin about a mere sinful 

hypocrite, and the Virgin's answer regarding his characteristics, and about the 

devil's deceptions toward him, and about how the good spirit is recognized by 

seven signs and the bad spirit is discerned by as many signs. 

Book 4 - Chapter 23 

John the Evangelist said to God's Mother: "Hear me. Virgin and 
Mother of one Son, not several sons. Mother of the only begotten Son 
of God, the fashioner and redeemer of all things. Listen, I say, as you 
surely do listen, to how this man has been deceived by the devil, how 
he is struggling to obtain something impossible, how and in what 
matters he has been instructed by the spirit of lies, how far he has 
removed himself from God in his sheep's clothing but with his lion's 
heart. I taught that there are three who bear witness in heaven and on 
earth: the Father, the Son, and the Holy Spirit. The evil spirit, however, 
bears witness to this man that he has become completely holy. Yet the 
Father does not strengthen him with his power nor does the Son visit 
him with his wisdom nor does the Holy Spirit inflame him with his 
love. That is no wonder, for he aspires to power against the power of the 
Father; he wants to be wise against the wisdom of the Son; he is 



inflamed but not as the Holy Spirit sets aflame. So ask your Son either 
to take him away soon, so that no more souls may be lost, or to humble 
him quickly for his errors." 

The Mother answered: "Hear me, then, virgin, though you are a 
male and not a female person. You are the one whom it pleased God to 
call away from the world through the easiest of deaths after my own. 
Indeed, it was as though I had fallen asleep when my soul and body 
were separated, but then I awoke in everlasting joy. No wonder, indeed, 
for I had suffered more bitterly than all the others at my Son's death, 
and it pleased God thus to separate me from the world through the 
easiest of deaths. But you were closest to me among the apostles, and 
the object of greater signs of affection than all the others, and my Son's 
passion was bitterer for you than for the rest, because you beheld it at a 
closer distance than others, and you also lived longer than the others, as 
if you became a martyr through the deaths of them all. It therefore 
pleased God to call you from the world through the easiest of deaths 
after my own, for the Virgin had been entrusted to a virgin. Therefore, 
what you asked for shall be done without delay. 

My daughter, let me show you what sort of person this man is of 
whom we are speaking. He is like a servant of that coin-maker, the 
devil. The devil melts down and then stamps his coin - that is, his 
servant - with his suggestions and temptations, until he has fashioned 
him after his liking. Once he has corrupted and twisted a person's will 
toward the pleasures of the flesh and the love of the world, he then 
impresses his image and signature on the person, and it becomes 
apparent enough from external signs who it is whom that person 
wholeheartedly loves. When a man carries out in act the desire of his 
mind and wants to get more involved in worldly affairs than his state in 
life requires, and would do and desire even more things, if he were able, 
then he is shown to be the devil's perfect coin. 

You should realize, however, that God's coin differs from the devil's 
coin. God's coin is of gold, shining, pliable, and precious. Every soul 
with the stamp of God on it shines with divine love, is pliable in her 
patience, and precious in her continual good works. Accordingly, every 
good soul is melted down by God's power and tested with many 



temptations. Through them the soul, contemplating her defects and her 
origins as well as God's kindness and patience toward her, is rendered 
all the more precious to God, the more humble, patient, and 
conscientious she is found to be. 

The devil's coin, however, is of copper and lead. It is copper, 
because it bears a likeness to gold: It is hard and pliable, yet not the way 
gold is. 

Likewise, the unrighteous soul seems to herself to be righteous, judges 
everyone, is more interested in herself than in others, is unpliable with 
respect to humble actions, soft in acting in her own interest, intractable 
in her own plans, admirable to the world, despicable to God. The devil's 
coin is also leaden in that it is ugly, soft and pliable, and heavy. 
Likewise, the unrighteous soul is ugly in her lustfiil desires, 
burdensome in her longing for the world, as pliable as a reed that bends 
in the direction of whatever the devil inspires in her mind, sometimes, 
indeed, being even more ready to do it than the devil is to tempt her to 
it. This is the disposition of the coin-maker's servant. He gets bored in 
keeping the observances of his rule, as he vowed, and thinks up ways of 
gaining people's appreciation through a pretended holiness, all the while 
feeding his body sumptuously. The devil, then, soon filled his head with 
lies at night. They deluded him into believing impossible things that 
will not come to be. Instead, his life will be cut short, and he will not 
obtain the honor for which he so longs. 

Whenever one comes across an unknown coin, one sends it to a 
wise expert who has sufficient knowledge of its weight and shape. But 
where will we find such an expert? Even if we did find him, he may 
care little or nothing about whether the coin is counterfeit or genuine. 
There is only one solution in such a case, as I will explain by way of a 
comparison. If you handed a florin to a dog, it would not bother to take 
it. But if the florin were coated with fat, there is no doubt that the dog 
would take it then. The present case is like that. If you went to a 
theological expert and said: 'That man is a heretic,' he would not be 
bothered, for his love of God is altogether grown cold. However, if you 
said: 'He has plenty of florins,' then everyone would rush to him. 
Therefore, it will soon be as Paul says: 'I will destroy and humble the 
wisdom of the wise, and I will exalt the humble.' 



My daughter, you can recognize both the Holy Spirit and the 
unclean spirit through seven signs. First, the Spirit of God makes a man 
deem the world worthless and consider in his heart all worldly honor as 
mere air. Second, it endears God to the soul, and all delight in the flesh 
grows cold. Third, it inspires him to patience and to glorying only in 
God. Fourth, it stimulates the mind to be loving and compassionate with 
one's neighbor and even with one's enemies. Fifth, it inspires him to all 
kinds of abstinence, even from licit things. Sixth, it makes him trust in 
God in the midst of hardships and even to glory in hardships. Seventh, 
it gives him the desire of wanting to depart and to be with Christ, rather 
than to prosper in the world and become soiled. 

The evil spirit has seven effects to the contrary. First, it makes the 
world seem sweet, and heaven distasteful. Second, it makes a man seek 
honors and forget about the meaning of his life. Third, it arouses hatred 
and impatience in the heart. Fourth, it makes him bold toward God and 
obstinate in his own plans. Fifth, it leads him to make light of his sins 
and to make excuses for them. Sixth, it inspires in him frivolity of mind 
and every carnal impurity. 

Seventh, it inspires in him the hope of a long life and a feeling a shame 
about going to confession. Guard your thoughts carefully, then, so that 
you do not get deceived by this spirit." 

EXPLANATION 

This was a priest of the Cistercian order who, after eighteen years 
of apostasy, repented and returned to the monastery. He said that it was 
impossible for anyone to be damned and denied that God spoke with 
anyone in this world or that anyone could see the face of God prior to 
God's judgment. When Lady Birgitta heard this, the Holy Spirit said to 
her: "Go and tell that brother this: 'Brother, you do not see as I do how 
the devil still keeps your mind and tongue tied even in your old age. 
God is eternal, and his reward is eternal. Therefore, return quickly and 
wholeheartedly to God and to the true faith, for you will assuredly not 
get up out of this bed but die. However, if you believe, you will be a 
vessel for God's honor.' " 



He was reduced to tears and thanked Lady Birgitta, and he 
reformed his life so perfectly that, when his brothers were called 
together at the hour of his death, he told them: "O my brothers, I am 
assured that God all mercifiil has accepted my contrition and will grant 
me pardon. Pray for me, because I believe everything that the Holy 
Church believes." Then, after having received God's sacraments, he 
passed away. 



The Virgin's words to the daughter about how God's servants should behave 
toward impatient people, and about how pride is likened to a vat. 

Book 4 - Chapter 24 

The Mother speaks: "When a vat of beer is heated up and starts to 
swell and rise, it steams and foams up, sometimes more, sometimes 
less, and then suddenly settles down again. People standing around the 
vat understand that these exhalations quickly sink down and that they 
arise due to the strength of the beer and are a way of releasing the heat. 
So they wait patiently for it to end and for the beer or the wine to be 
ready. Two things happen when people standing around the vat put their 
noses too close to the bubbles: They suffer either a violent sneezing or a 
bad headache. 

It is the same in the spiritual life. It sometimes happens that some 
people's hearts swell and rise due to the pride and impatience of their 
minds. 

When virtuous men see such a swelling up, they understand that it 
proceeds either from spiritual instability or carnal motives. Therefore, 
they put up patiently with that person's insulting words and look toward 
the end, knowing that the calm follows the storm, and that patience is 
stronger than a besieger of cities, since it conquers the man within, 
which is the most difficult thing to do. There are, however, those who 
are overly impatient, and they repay insult for insult. Paying no 
attention to the glorious reward of patience, nor to the contemptibility 
of worldly favor, these people incur an illness of mind due to their 
impatient temptations - they bring their noses too close to the bubbling 



vat, that is, they take the insuhs, which are nothing but air, too much to 
heart. 

So, whenever any of you see people being impatient, guard your 
tongues with God's help, and do not leave off doing the good work you 
have begun because of impatient words. Pretend instead, and as far as 
justice allows, that you have not heard what you have heard, until those 
people who are looking for an argument say explicitly what they mean 
in their hearts." 



The Mother's admonishment to the daughter about how a person should not pay 

attention to carnal desires but should nourish the body on a moderate diet of 

necessities, and about how a person should stand by his or her body but not in the 

body. 

Book 4 - Chapter 25 

The Mother speaks: "You should be like a bride standing before the 
bed-curtain, ready to do as the bridegroom wishes as soon as he calls. 
This bed-curtain is the body that veils the soul and has to be constantly 
washed, tried, and tested. The body is like a donkey that needs a diet 
moderate enough so as not to become gluttonous, sensible work so as 
not to become proud, and constant beating so as not to grow lazy. 

So, stand by the bed-curtain, that is, stand by the body but not in 
the body in the sense of attending to the desires of the flesh but 
nourishing the body on a moderate diet of necessities. That person 
stands by the body and not in the body who keeps his or her body from 
unnecessary desire for food. Stand also behind the bed-curtain in the 
sense of scorning the lust of the flesh, doing honor to God, and 
spending your energies entirely for him. 

In this way stood those who spread their bodies out like clothes for 
God, who were at all times ready to do as he wished, whenever it 
pleased him to call them. They did not have a long way to go to him 
whom they kept ever present. Heavy burdens did not weigh upon their 



necks, for they scorned every burden and were in the world in body 
alone. This is why they flew free and unimpeded to heaven. Nothing 
impeded them but a dry and well-disciplined garment, and when they 
had taken it off, they obtained their heart's desire. 
This man had a dangerous fall but wisely raised himself up. He 
defended himself like a man, fought steadfastly, and persevered with 
persistence. This is why he shall now receive an eternal crown and find 
himself already in the presence of God." 



The Virgin's admonition to the daughter about which virtuous acts merit eternal 
life and which do not, and about the great merit there is in obedience. 

Book 4 - Chapter 26 

"A tree has many blossoms, but not all of them come to fruition. 
Likewise there are many virtuous acts, yet they do not all merit a 
reward in heaven, if they are not done with wise discretion. For 
example, fasting, prayer, visits to shrines of the saints are virtuous acts, 
but if they are not done with the spirit of a person who hopes to enter 
heaven with humility, considering himself a useless servant in every 
way and showing wise discretion in everything, then they are of little 
value for eternity. 

Consider the case of two men, one of whom is under obedience, 
while the other is free and unbound. If the one who is free fasts, he will 
get an ordinary reward. However, if the one who is under obedience 
eats meat on a day of fasting in accordance with the ordinance of his 
rule and for the sake of obedience, though he would rather fast if it had 
not been against obedience, then he will get a double reward: first, 
because of his obedience; second, because he put off his own desire and 
did not carry out his own wishes. 

You should therefore be like a bride who prepares the bridal 
chamber before the bridegroom comes. Be also like a mother who 
prepares the baby's clothes before it is born. Again, be like a tree that 
bears flowers before the coming of the fruits. Finally, be like a clean 



glass ready to receive the drink before it is poured." 



The Virgin's complaint to the daughter about a man of counterfeit devotion, 
comparing him to a poorly armed squire in a physical battle. 

Book 4 - Chapter 27 

The Mother speaks: "That man there says he loves me, but he turns 
his back to me when he is serving me. When I speak to him, he says: 
'What's that you say?' and he averts his eyes from me and looks at other 
things more to his delight. He is strangely armed. He is like a soldier in 
a physical battle who has the visor of his helmet at the back of his head 
and carries his shield on his shoulders when he should have it on his 
arm. His scabbard is empty, for he had cast off his sword. His cloak, 
which should protect his chest and body, is lying under him on the 
saddle, and his saddle is not strapped to the horse. 

This is the way this man is armed spiritually in God's sight. 
Accordingly, he does not know how to distinguish between friend and 
foe nor how to inflict injury on the enemy. The spirit that fights in him 
is like one who reasons as follows: 'I want to be among the last line of 
soldiers in the fight, so that I can keep the thicket of the woods in sight, 
in case the first soldiers lose the battle. But if they win, I will run up 
front quickly so that I will be counted among the first soldiers.' 
Thus, the man who gave up the fight acted according to the wisdom of 
the flesh and not for the love of God." 



The Virgin's words about three kinds of hardship, symbolized by three kinds of 

bread. 

Book 4 - Chapter 28 

The Mother speaks: "When you make dough, you have to knead 
and work it a lot. Fine wheaten bread is set before lords, but coarser 



bread is set before commoners, and an even worse kind of bread is 
given to dogs. 

The kneading stands for hardship. A spiritual person suffers great 
hardship when God does not receive honor from his creatures and when 
there is little charity in them. Those who suffer in this way are the kind 
of fine wheat in which God and all the heavenly host rejoice. All those 
troubled by worldly adversity are like the coarser kind of bread. For 
many people, however, this coarser kind is good enough for them to 
reach heaven. Those who suffer because they are not able to do all the 
evil they wish are like the bread of the dogs in hell." 



The Mother's words to the daughter about how there are devils to make people 
fall, others to slow down their progress, and still others to tempt them in fasting, 

and about the way to oppose these devils. 

Book 4 - Chapter 29 

The Mother speaks: "All these beings that you see surrounding you 
are your spiritual enemies, that is, spirits of the devil. The ones who can 
be seen with poles that have nooses are the ones who want you all to 
fall into mortal sins. Those whom you see with grappling hooks in their 
hands are the ones who desire to slow you down in God's service and 
make you reluctant to do good. Those holding the instruments with 
spikes like pitchforks to get a hold of and stimulate human desire are 
the ones who tempt you to take on good deeds that exceed your 
capacity - whether they are fasts, vigils, prayers, and toils or just 
spending your money in an unreasonable manner. Since these spirits are 
so eager to harm people, you must have the intention of not wanting to 
offend God. Furthermore, you must ask God to give you aid against 
their cruelty. In this way, then, their threats will not harm you." 



The Mother's words to the daughter about how the precious and beautiful things 
of the world do not harm God's servants, even though they make use of them, so 



long as they use them in God's honor, and she points to the example of Paul. 

Book 4 - Chapter 30 

"It is written that Paul, that good apostle, said that he was a wise 
man in the presence of the prince who had arrested Peter, and he called 
Peter a truly poor man. Paul did not sin in this, because his words were 
for the honor of God. 

This is also the case with those who desire and long to speak God's 
words. Unless they are dressed in suitable attire, they cannot come 
before the lords. Thus, they do not sin by dressing suitably, so long as 
they do not in their heart and mind regard the gold and clothes and 
precious gems as being more precious than their old accustomed 
clothing, since all the things that seem precious are but earth." 



The Mother's words to the daughter showing her, by means of a comparison, that 

God's preachers and friends will not receive a lesser reward in God's sight if 

people are not converted by the preaching they have done with an upright 

intention than they would if the people do convert. 

Book 4 - Chapter 3 1 

God's Mother speaks: "Someone hires a worker for a job and tells 
him: 'Carry sand from the shore and examine each load to see if you can 
find a grain of gold there.' His wages will not be less if he finds nothing 
than if he uncovers a great amount. 

This is also the case of a person who for the love of God labors in word 
and deed for the advancement of souls. His wages will not be less if he 
converts none of them than if he converts many. It is just as in the 
teacher's example. He said, 'A warrior who goes off to war on the orders 
of his lord, who is willing to struggle mightily but returns wounded and 
without having captured the enemy, will for the sake of his good 
intention receive no less a reward, though the battle was lost, than if he 
had obtained victory.' 

It is the same with the friends of God. For each word and deed they do 
for God's sake and for the benefit of souls, and for each hour of 



hardship they suffer for God's sake, they will be rewarded, whether 
many convert or none at all." 



The Mother's words to the daughter about her infinite mercy toward sinners and 

toward those who praise and honor her 

Book 4 - Chapter 32 

The Mother speaks: "You have an expression that says, 'That sort of 
thing could make me leave my homeland.' I tell you so now: Nobody in 
the world is so great a sinner - provided he says in his heart that my Son 
is the Creator and Redeemer of the universe and dear to him in his 
inmost heart - that I am not prepared to come to him immediately, like a 
loving mother to her son, and hug him and say: 'What would you like, 
my son?' Even if he had deserved the lowest punishment in hell, 
nevertheless, if only he has the intention of not caring for worldly 
honors or greed or carnal lust, such as the church condemns, and desires 
nothing but his own sustenance, then he and I will right away get along 
quite well together. 

Tell the man who composes songs of praise for me - not for the 
sake of his own praise or reward but in praise of him who is worthy of 
all praise because of all his works - that just as worldly princes give a 
worldly reward to the people who praise them, so I will give him a 
spiritual remuneration. Just as there are many notes on a single syllable, 
so it pleases God to give him a crown in heaven for each syllable in his 
song. It will be said of him: 'Here comes the praiser, who did not 
compose his song for any temporal good but for God's sake alone.' " 

EXPLANATION 

This man had temptations concerning the Holy Trinity. In an 
ecstasy he saw what looked like the faces of three women. The first 
said: "I have attended many weddings, but I have never seen one to be 
three." The second answered: "If there are three and one, it is necessary 
that one of them must be prior and another posterior, or else two in 



one." And the third added: "They cannot have created themselves, so 
who made them?" Then the Holy Spirit said openly: "We will come to 
him and make our abode in him." And when he awoke, he was free of 
the temptation. 

After this, Christ said to Lady Birgitta: "I am one and three. I want 
to show you what the Father's power is, what the Son's wisdom is, what 
the Holy Spirit's might is, in order to make known that I, God, am three 
and one: Father and Son and Holy Spirit." This revelation is complete 
once it is preached from the pulpit. 

Christ said again: "Tell him that he gains greater merit in my sight 
through his illness than through his health. Lazarus grew brighter due to 
his pain, and Job more beloved due to his suffering. However, my 
chosen ones are not displeasing to me when they have good health, 
since their heart is always with me and their body remains in wise 
abstinence and pious works." 



The bride's notable words about the city of Rome. They take the form of an 

inquiry, pointing to the Romans' earlier consolation, devotion, and good order, 

among both clerics and lay people, and asking why all this has now sadly been 

turned into desolation and disorder and abomination, as is clear from all the 

aforesaid, and about how unhappy Rome is both materially and spiritually. 

Book 4 - Chapter 33 

Reverend Sir, in addition to the other points of discussion, the pope 
should be told about the pitiable state of this city. Once it was a happy 
city, both materially and spiritually, but now it is unhappy, both 
materially and spiritually. It is materially unhappy, because its secular 
leaders, who should be its defenders, have turned into its crudest 
plunderers. That is why its buildings lie in ruins. That is why many of 
its churches have been completely deserted, in which are preserved the 
relics of the saints whose blessed bones shine with glorious miracles 
and whose souls have been crowned in God's kingdom on high. With 
their ceilings fallen in and their doors removed, the temples of these 



saints have been converted into latrines for men, dogs, and beasts. The 
city is spiritually unhappy, because many of the decrees issued in the 
church by holy popes under the inspiration of the Holy Spirit for the 
glory of God and the salvation of souls have now been abolished. In 
their place, alas, many new abuses have been adopted under the 
inspiration of the evil spirit for the dishonor of God and the perdition of 
souls. 

The Holy Church had decreed that the clerics who were to go on to 
holy orders should follow a blessed way of life, serving God with solid 
devotion, and presenting to others a way of life worthy of the heavenly 
homeland through their good works. Ecclesial proceeds used to be 
given to such as these. Against this custom of the church, however, a 
grave abuse has arisen. This is that the goods of the church are given to 
laymen who, because of their canonical title, do not get married but, 
instead, shamelessly keep concubines in their homes by day and in their 
beds at night, asserting boldly: "We are not allowed to marry, because 
we are canons." 

Priests, deacons, and subdeacons, once upon a time, greatly 
abhorred the infamy of an impure life. Now, however, some of them are 
plainly delighted to see their whores walking about with swollen bellies 
in the midst of other women. They do not even blush when they are told 
by their friends: "A daughter or son will soon be borne for you, sir." 
Such men are more justly called the devil's pimps than ordained priests 
of the supreme God. 

The holy fathers such as Benedict and others established monastic 
rules with the permission of the supreme pontiff They built monasteries 
where the abbots used to live together with the friars, devoutly 
celebrating the night-hours and day-hours of the office and carefully 
forming the monks in a life of virtue. It was a pleasure, indeed, to visit 
monasteries then, when the chant of the monks used to give honor and 
glory to God by day and night, when people of evil living were set right 
by the very beauty of the monks' lives, when good people were 
strengthened by the godly teaching of prelates, and when the souls in 
purgatory obtained a blessed rest through their devout prayers. That 
monk was then held in highest honor who observed the rule most 



carefully, and he had the respect of God and men. A monk, however, 
who did not bother to keep the rule knew without a doubt that he would 
incur scandal and damnation. Moreover, everyone used to be able to see 
and recognize a monk by his habit. 

However, contrary to that excellent arrangement, a detestable abuse 
has now sprung up in many places. Abbots dwell more frequently in 
their own castles or wherever they like, whether in the city or outside it. 
This is why it is now painfiil to visit monasteries. Very few monks show 
up in the choir at the time for the divine office, and sometimes none at 
all. There are few readings, and sometimes no chants, and many days 
masses are not even said. Good people are disturbed by the bad 
reputation of the monks, and bad people are made much worse by 
contact with them. Furthermore, it is to be feared that few souls receive 
any alleviation of their punishments from the prayers of such as these. 

Many monks live in town. Some of these have their own homes, 
and when their friends come to visit, they pick up their own children 
with a joyful hug, saying: "Here's my son!" A monk can scarcely be 
recognized nowadays in habit. The cloak that used to reach down to the 
feet now scarcely covers the knees. The long sleeves, which used to be 
decently wide, are now tight fitting and crimped. A sword hangs at their 
side instead of a stylus and writing tablets. 

Hardly a single garment can be found on them to denote a monk, except 
for a scapular, which is often hidden from view as though it were some 
kind of scandal to be wearing a monkish garment. It does not even 
embarrass some of them to have a coat of mail and other weapons 
beneath their cloaks so that they can do what they like after their 
drinking-bouts. 

There have been saints who gave up great wealth and started 
monastic orders based on poverty, who practiced contempt toward any 
kind of cupidity and, consequently, did not wish to have anything of 
their own. They abhorred all kinds of conceit and worldly pomp. They 
dressed in the poorest of clothes, utterly detesting the concupiscence of 
the flesh, and thus maintaining their purity of life. They and their 
followers are called mendicant friars, and the Roman pontiffs confirmed 
their rules with joy, seeing that they wanted to follow such a way of life 



for the glory of God and the benefit of souls. Yet it is a sorrow to behold 
even their rules now converted into detestable occasions of abuse and 
scarcely observed in the way that Augustine, Dominic, and Francis 
prescribed under the inspiration of the Holy Spirit, rules faithfully 
observed by many a wealthy nobleman for such a long time! 

To be sure, as rumor now has it, there are many men called wealthy 
who, as far as valuables and money are concerned, are poorer than those 
who have taken a vow of poverty. Thus, most of them have their own 
possessions, which their rule forbids, and find greater joy in their 
accursed property than in holy and glorious poverty. They pride 
themselves, moreover, on having as expensive and precious material in 
their habits as found in the vestments of wealthy bishops. 

Furthermore, blessed Gregory and other saints had convents built in 
which women could live in such seclusion that they were hardly to be 
seen even in daytime. Now, however, there is so much abuse in the 
convents that their doors are kept open for clerics and laymen alike, 
whomever it pleases the sisters to let in, even at night. Accordingly, 
such places are more like brothels than holy cloisters. 

It also used to be the church's rule that no one was to receive 
money for hearing confessions, although, as was only just, 
penitentiaries were allowed to accept money from persons in need of 
testimonial letters. A contrary abuse has now arisen according to which 
rich persons offer however much they like, once they have made their 
confession, while poor people, before their confession is heard, are 
forced by the penitentiary to come to an agreement. Indeed, when 
penitentiaries give oral absolution, they are not ashamed to take money 
in their hands and put it in their pockets. 

It was likewise established in the church? That at least once a year 
every person should confess his or her sins and receive the body of 
Christ. This applied to lay people, because clerics and religious did this 
more often during the year. Second, it was established that people 
unable to practice continence should live in matrimony. A third rule was 
that, with the exception of those who were seriously ill or in great 
difficulties, all Christians were to fast during Lent and on ember days 



and the vigils of other feast days, which are still well enough known to 
almost everybody. The fourth rule was that everyone was to abstain 
from any kind of worldly labor on feast days. The fifth was that no 
Christian should make financial or any other kind of profit through 
usury. 

Contrary to these five excellent statutes, there have arisen five 
immoral and seriously harmful abuses. The first is that for every one 
person who goes to confession and receives the body of Christ, not 
counting priests, religious, and certain women, there are one hundred 
who come of age and die here in Rome without ever having gone to 
confession or received the body of Christ any more often than genuine 
idolaters. The second abuse is that many men take legally wedded 
wives, but, if they have a disagreement with them, they abandon them 
for as long as they like, without the requisite authorization from the 
church, and take mistresses in their wives' place, loving them and 
holding them in honor. Some of them do not even shrink from keeping 
a mistress in the same house as their wife, but rather rejoice to hear 
them both giving birth at the same time. 

The third abuse is that many people in good health eat meat during 
Lent and very few are content with one meal a day. Some, too, are 
found who do abstain from meat and eat Lenten fare during the day but 
indulge themselves with meat at night in secret taverns. 
Indeed, sometimes clerics do this together with laymen. They are just 
like the Saracens who fast by day and indulge themselves with meat at 
night. The fourth abuse is that, while some laborers do abstain from 
work on feast days, there are wealthy men who do not leave off sending 
their hired hands to work in the vineyards, plow the fields, cut down 
trees in the woods, and carry the wood home on feast days. In this way, 
poor people enjoy no more quiet rest on feast days than on workdays. 
The fifth abuse is that Christians practice usury just' like the Jews, and, 
in fact. Christian usurers are greedier than Jewish ones. 

Further, it was the custom of the church to bring such people as 
described above into line by means of anathema, but, contrary to this, 
the following abuse has now arisen. There are, namely, a great number 
of people who are no more afraid of being condemned than they are of 



being commended. Even if they know that they have been publicly 
excommunicated, they do not even bother to avoid entering the church 
or other dealings and conversations with people. In fact, few priests 
forbid excommunicates from going into a church. Few as well shun 
dealings and conversations with excommunicates, if they are bound to 
them by any kind of friendship. Nor is sacred burial denied to 
excommunicated people, if they are rich. 

Accordingly, Reverend Sir, do not be surprised if I have described 
the city of Rome as unhappy due to such abuses and many others 
opposed to ecclesiastical statutes. Hence, it is to be feared that the 
Catholic faith will soon perish, unless some such man arrives who, with 
a real and not a counterfeit faith, loves God above all things and his 
neighbor as himself and abolishes all these abuses. Have compassion, 
then, on the church and on those of her clergy who love God 
wholeheartedly and abhor all these wicked customs. They have been 
like orphans due to the pope's absence, but they have defended the see 
of their father like sons and have wisely opposed the traitors, 
persevering in the midst of much hardship. 



The bride's vision about various punishments being prepared for a certain soul as 
yet alive in body, and about how all these kinds of punishments, if his soul should 
be converted before death, would be converted into the greatest honor and glory. 

Book 4 - Chapter 34 

It seemed to me that I saw some people standing around getting 
ropes ready, while some were standing and getting horses ready, and 
others were busy forging tongs or constructing a gallows. While I was 
looking at all this, a maiden appeared who seemed to be troubled. She 
asked if I understood it all. When I answered that I did not understand, 
she said: "All this that you see is the spiritual punishment being 
prepared for the soul of that man whom you know. The ropes are for 
tying to the horse that will drag his soul. The tongs are for tearing his 
nose, eyes, ears, and lips off. The gallows is for hanging him." 



Since I was upset over this, the maiden told me: "Do not be upset. 
There is still time. If he wants, he will be able to break the ropes, knock 
down the horses, melt the tongs like wax, and remove the gallows. 
Moreover, he can obtain such an ardent love of God that these symbols 
of punishments will become for him the highest marks of honor, so 
much so that the ropes that were to bind him in contempt will be turned 
into belts of gold for him. Instead of the horses that were to drag him 
across the plains, angels will be sent to escort him into the presence of 
God. Instead of the tongs with which he was to be terribly mutilated, his 
nostrils will be filled with a fine fragrance and his mouth with a fine 
taste, his eyes with the loveliest of sights, his ears with the most 
delightful of melodies." 

EXPLANATION 

This man was a marshal of the king. He came to Rome with so 
much humility and contrition that he would frequently go around the 
stations with bared head, praying to God and getting others to pray that 
he would not return to his country if that meant a relapse into his former 
sins. God heard his petition. When he left Rome and came to 
Montefiascone, he fell ill and died there. 

Another revelation also concerns him: "Daughter, see what God's 
mercy accomplishes, what a good intention accomplishes. This soul 
was in the jaws of the lion, but his good intention snatched him away 
from the lion's teeth, and he is now on the way to the homeland, and he 
will partake of all the goods that occur in the church of God." 



The bride's words to Jesus Christ about her desire for the salvation of souls, and 
the answer given her through the Holy Spirit, namely that people's excesses and 
superfluity in food and drink are an obstacle to the visitations of the Holy Spirit 

given to them. 

Book 4 - Chapter 35 

O sweet Jesus, creator of all that has been created! Would that these 



people knew and understood the warmth of your Holy Spirit! Then they 
would long more for heaven and abhor the things of the earth. An 
answer immediately came to me in spirit, saying: "Their excesses and 
superfluity are an obstacle to the visitations of the Holy Spirit. You see, 
excesses in food and drink and in banqueting with friends prevent both 
the Holy Spirit from becoming sweet to them and their having had 
enough of worldly pleasure. Excess of gold and silver, equipment, 
clothing, and income prevent the spirit of my love from inflaming and 
kindling their hearts. Excess of servants and horses and animals are an 
obstacle to the approach of the Holy Spirit. No, indeed, they withdraw 
themselves from their servants, my angels, while their betrayers, the 
devils, draw near to them. They are therefore ignorant of the sweetness 
and the visitation by which I, who am God, visit holy souls and my 
friends." 



God's words to the bride about how the religious used to enter monasteries out of 
holy fear and divine charity, but now God's enemies, that is, false religious, go off 
into the world out of wicked pride and cupidity; similarly, about knights and their 

knightly service. 

Book 4 - Chapter 36 

"Hear now what my enemies do as opposed to what my friends 
once did. 

My friends used to enter monasteries out of wise fear and divine 
charity. But those who are now in the monasteries go off into the world 
out of pride and cupidity, following their selfish will and living for the 
pleasures of their body. The judgment for those who die with such a 
disposition is that they shall neither experience nor obtain heavenly joy 
but only endless punishment in hell. Know, too, that those who live in a 
cloister but are forced by divine charity and against their own will to 
become superiors shall not be counted in that number. Knights, 
moreover, who used to bear arms, were prepared to give their lives for 
justice and to shed their blood for the sake of the holy faith by helping 
the needy to obtain justice and by restraining evildoers and keeping 
them humble. 



Yet, now hear how far they have turned away. Nowadays they 
prefer to die in war for the sake of pride and cupidity and envy, on the 
promptings of the devil, rather than to live according to my commands 
in order to obtain everlasting joy. Therefore, the wages of a just 
condemnation shall be given to all those who die with such a 
disposition. This means that devils will be given to their souls to be 
eternally joined with them as their wages. However, those who do serve 
me are to receive their soldier's wages together with the heavenly army 
forever without end." 



Christ's words to the bride asking her how it stands with the world, and she 

answers that it is like an open sack to which everyone senselessly runs, and about 

Christ's severe and just condemnation of such people. 

Book 4 - Chapter 37 

The Son speaks: "Daughter, how stands the world now?" She 
answers: "Like an open sack to which everyone runs, like a man 
running without caring what he is following." The Lord answers: 
"Therefore, I am right to go with my plow over the earth, plowing over 
Gentiles and Christians, sparing neither old nor young, neither poor nor 
rich. Each shall be judged according to his or her own righteousness, 
and each shall die in his or her own sin, and their homes shall be left 
without inhabitants. However, I shall not do this until the 
consummation." 

She replied: "O Lord, do not get angry if I speak. Send some of 
your friends to warn and admonish them about their danger!" And the 
Lord said: "It is written that when the rich man despaired of his own 
salvation in hell, he asked that someone might be sent to warn his 
brothers so that they would not perish in the same way. The answer to 
him was: 'That shall in no way be done, for they have Moses and the 
prophets to teach them.' So I tell you now: They have the Gospels and 
the sayings of the prophets, they have the words and examples of the 
holy doctors, they have reason and intelligence. Let them make use of 



these things, and they will be saved. If I send you, you would not be 
able to cry out loud enough to be heard. If I send my friends, there are 
but few of them, and if they cry out, they will scarcely be heard. 
However, I will send my friends to those I choose, and they shall 
prepare the way for God." 



Jesus Christ's words to the bride about not putting trust in dreams but, rather, 

being wary of them, no matter how happy or sad they are, and about how the 

devil mixes falsehoods with truth in dreams, because of which many errors occur 

in the world, and about how the prophets did not err, because they truly loved 

God above all things. 

Book 4 - Chapter 38 

The Son speaks: "Why do happy dreams lift you up so much? And 
why do sad dreams depress you so? Did I not tell you that the devil is 
envious and can accomplish no more without God's permission than a 
piece of straw beneath your feet? I also told you that he is the father and 
inventor of lies and that he mixes some truth in with all his falsehoods. I 
tell you, accordingly, that the devil never sleeps but goes around 
looking for an occasion to ensnare you. 

You must therefore be careful so that the devil does not deceive 
you, using his subtle knowledge to discover your inner states by means 
of your outer movements. Sometimes he induces happy moods into 
your heart to make you feel empty joy; at other times he gives you sad 
ones to make you omit in your sorrow the good deeds that you could do 
and to make you sad and wretched before anything sad has occurred. 

Sometimes the devil also puts a great many falsehoods into the kind 
of deluded heart that desires worldly esteem and so deceives many 
people, such as false prophets. This happens to people who love other 
things more than God. This is why it happens that a lot of truth is found 
in the midst of a great many false words, for the devil could never 
deceive anyone if he did not mix some truth in with the falsehood, as 
was clear in the case of the man you saw in a seizure. Although he was 



confessing that there is one God, his indecent gestures and strange 
words showed that the devil was possessing him and dwelling in him. 

Now, however, you might ask: Why do I permit the devil to lie? I 
answer: I have permitted and do permit this due to the sins of the people 
and of the priests who have wanted to know things that God did not 
want them to know, who desired success in areas where God saw that it 
was not beneficial to their salvation. Thus, it is because of sins that God 
permits many things to occur that would not occur if humankind had 
not abused grace and reason. Those prophets who longed for nothing 
but God and did not wish to speak God's words except for God's sake, 
these did not fall victims to deception but spoke and loved the words of 
truth. 

Yet, as not all dreams should be welcomed, so not all dreams 
should be rejected, since God sometimes reveals good things in dreams, 
including the hour of their death to bad people in order that they might 
repent of their sins. 

Sometimes he also reveals good things to good people in order that 
they might make greater progress toward God. So, whenever and as 
often as such things occur to you, do not lay them to heart but ponder 
them and study them with your wise spiritual friends, or else dismiss 
them and shut them out of your heart as if you had not seen them, 
because people who delight in such things are very often fooled and 
become disturbed. So, be firm in your faith in the Holy Trinity, love 
God with your whole heart, be obedient in failure as well as in success, 
do not think yourself better than anyone but tremble even when you do 
good, do not trust your own sense more than others but entrust your 
entire will to God, ready to do everything God wants. Then you will not 
need to be afraid of dreams. If they are happy dreams, do not trust or 
desire them without considering God's glory in them; if they are sad, do 
not be saddened but place yourself entirely in God's hands." 

The Mother says then: 'T am the Mother of mercy. I get the clothes 
ready for my daughter while she sleeps; I get food ready for my 
daughter while she gets dressed; I get a crown and every good reward 
ready for my daughter while she is working." 



The Mother's words to the Son about the bride, and Christ's answer to his Mother 

Then the Mother's words about what is meant by the lion and the lamb, and about 

how God permits some things to happen because of human ingratitude and 

impatience that otherwise would not happen to them. 

Book 4 - Chapter 39 

The Mother speaks to her Son Jesus, saying: "Our daughter is like a 
lamb that puts its head in the lion's mouth." The Son answers her: "It is 
better for the lamb to put its head in the lion's mouth and become one 
flesh and one blood with the lion than that the lamb should suck blood 
from the lion's flesh and make the lion angry and then the lamb, whose 
food is hay, would get sick. Yet, my dear Mother, since you bore all 
wisdom and the fullness of all intelligence in your womb, get her to 
understand the meaning of the lion and of the lamb." 

The Mother answers: "Blessed are you, my Son, who, while 
remaining eternally with the Father, came down to me, yet never 
separating yourself from the Father. It is you who are the lion of Judah's 
tribe. You are the lamb without stain whom John pointed out with his 
finger. A person puts her head into the lion's mouth when she entrusts 
her whole will to God and has no intention of carrying out her own will, 
even if she is able, unless she knows that it is pleasing to you. 

A person sucks the lion's blood when she becomes impatient with 
the plan of your justice, wishing and striving to obtain other things than 
those that you have decided for her, or when she wants to live in a state 
of life other than that the one that is pleasing to you and beneficial for 
herself God is not pleased with such desires but rather provoked to 
anger. Just as the lamb feeds on hay, so too a person should be satisfied 
with humble conditions and a lowly state in life. It is because of human 
ingratitude and impatience that God allows many things to occur for the 
salvation of humankind that would not happen if people were more 
patient. 
Therefore, my daughter, give your will to God. If sometimes you feel 



less patient, begin all over again through penance, for penance works 
like a good washerwoman does on stains, and contrition is like a good 
bleacher." 



Christ's words to the bride explaining the meaning of a Christian death and in 

what way a person dies well or badly, and about how the friends of God should 

not be troubled if they see God's servants dying a harsh bodily death. 

Book 4 - Chapter 40 

The Son speaks: "Do not be afraid, daughter: This sick woman will 
not die, for her works are pleasing to me." When the woman did die, the 
Son said again: "Do you see, daughter? What I told you was true: The 
woman is not dead, for her glory is great. The separation of body and 
soul is for the righteous no more than a dream, for they wake up to life 
eternal. That which should be called death is when the soul lives 
separated from the body in an eternal death. 

There are many people who, while not mindfiil of the life to come, 
do wish to die a Christian death. Now, what does a Christian death 
mean, if not to die as I died: innocently, willingly, and patiently? Am I 
then contemptible because my death was contemptible and harsh? Or 
are my chosen ones foolish, because they had to bear contemptible 
sufferings? Or was this the will of fortune or did the movement of the 
stars cause it? Of course not. I and my chosen ones did indeed suffer 
harshly, but in order to show by word and example that the way to 
heaven is difficult, and in order to make people realize fully how 
necessary purification is for the wicked, seeing that the innocent elect 
suffered so greatly. 

Know, then, that a person dies a contemptible and evil death when 
he dies while living a dissolute life and with the intention of sinning, 
when he has worldly success and desires to live for a long time but does 
not remember to give thanks to God. A person lives and dies happily 
who loves God with his whole heart, though he may be struck down by 
a despicable death or afflicted by a chronic illness, because his harsh 



death lessens his sins as well as the punishment for sin and increases his 
reward. 

Look, I will remind you of two men, both of whom died a 
despicable and bitter death according to human opinion. Yet, if they had 
not received such a death through my great mercy, they would not have 
been saved. However, because the Lord does not twice smite the 
contrite of heart, both of them attained their crown. 

This is why the friends of God should not be saddened if they 
suffer violent temporal pain or die a bitter death. It is a blessed thing to 
weep for a time and to be troubled in this world so as not to come to the 
heaviest purgatory, where there will be no escape and no more time for 
working." 



The Mother's words to the daughter about how priests with lawful faculties of 

absolution, no matter what kind of sinners they themselves are, are able to 

absolve from sins; the same applies to the sacrament of the Eucharist. 

Book 4 - Chapter 41 

The Mother speaks: "Go to him who has the faculty of absolution. 
No matter how leprous the doorkeeper is, he can still open the door as 
well as a healthy man, provided he has the keys. It is the same with 
absolution and the sacrament of the altar. No matter who the minister is, 
provided he has a lawful faculty of absolution, he can absolve from 
sins. Therefore, no priest is to be rejected. 

However, I would forewarn you about two things. The first is that 
he will not get what he so longs for in the flesh. The other is that his life 
will soon be cut short. Just as an ant that carries its load of grain day 
and night sometimes falls down and dies right when it gets close to the 
nest, and the grain remains outside it, so too, right when this man has 
begun to reach the goal of his efforts, he will die and be punished, and 
his empty efforts will come to naught." 



The Mother's words to the daughter describing good character and righteous 
works in God's friends as doorposts; and about how God's servants should stay 

away from disparagement. 

Book 4 - Chapter 42 

The Mother speaks: "God's friends are said to be like two door 
posts through which others can enter. Therefore, one must guard 
carefiilly against anything rough or hard or any other kind of obstacle 
getting in the way of those going in. These door posts symbolize 
nothing other than the moral composure and righteous works and 
edifying words that should be found everyday in the lives of God's 
friends. One must therefore guard attentively against anything hard, that 
is, disparaging or coarse speech, being found in the mouths of God's 
friends, or any worldly tendencies noticeable in their actions that may 
cause those seeking entrance to run away and shudder to enter there." 



The Mother's words to the daughter likening bad pastors to a worm gnawing 

away at the roots of a tree. 

Book 4 - Chapter 43 

The Mother speaks: "They are like a worm that sees excellent seed 
but does not care how much fruit is lost or falls off, so long as it can 
tear away at the roots or the parts closest to the ground. In the same 
way, these men do not care that souls are being lost, so long as they can 
get their profits and earthly possessions. The justice of my Son will 
therefore come upon them, and they shall soon be taken away." She 
replies: "All the time that for us seems long is no more than the least 
grain of the balance before God. Your Son's patience with evildoers is 
great indeed." The Mother replies: "I tell you truly: Their judgment 
shall not be delayed but shall come to them with horror, and they shall 
be dragged away from pleasure into shame." 



Christ's words to the bride likening the body to a ship and the world to the sea, 
and about how free will can lead souls to heaven or to hell, and the comparison of 

earthly beauty to a glass. 

Book 4 - Chapter 44 

The Son speaks: "Listen, you who long for the harbor after the 
storms of this world. Whoever is at sea has nothing to fear so long as 
that person stays there with him who can stop the winds from blowing, 
who can order any bodily harm to go away and the rocky crags to 
soften, who can command the storm-winds to lead the ship to a restful 
harbor. So it is in the physical world. 

There are those who lead the body like a ship across the waters of 
the world, bringing some people consolation but others distress, for 
human free will leads some souls to heaven, others to the depths of hell. 
The human will is pleasing to God when it desires to hear nothing more 
fervently than God's praise nor to live for anything other than God's 
service, for God dwells happily in such a will and lightens every danger 
and smoothes away all the crags by which the soul is often endangered. 

What do these rocky crags represent if not evil desire? It is 
delightftil to see and own worldly possessions, to rejoice in the elegance 
of one's body and to taste whatever delights the flesh. Such things often 
endanger the soul. But when God is on board the ship, all these things 
grow weak, and the soul scorns them all, for all bodily and earthly 
beauty is like a glass that is painted on the outside but full of earth on 
the inside. When the glass gets broken, it is no more useful than the 
dark soil of the earth, which has been created for no other purpose than 
to be used, if one owns any, in order to gain heaven. All those people 
who no more desire to hear of their own or the world's esteem than they 
do the noxious air, those who mortify every limb of their body and hate 
the abominable lust of their flesh, all these can rest here in quiet and 
wake up with joy, because God is with them at all times." 



The bride's lamentation before the divine majesty, because the four sisters, 

Humility, Abstinence, Contentment, and Charity, daughters of Jesus Christ the 

King, are now, alas, regarded as worthless, and the sisters Pride, Desire, Excess, 

and Simony, daughters of King Devil, are now called noblewomen. 

Book 4 - Chapter 45 

I make my complaint, not only on my own behalf but also on 
behalf of many of God's elect, before your Majesty, concerning the 
plight of four sisters, daughters of a mighty king, each of whom held 
position and power within her inherited estate. All those who wished to 
look on the beauty of these sisters received solace from their beauty and 
good example from their piety. The first sister was called Humility in 
managing every deed to be done. The second sister was called 
Abstinence from all sinfiil intercourse. The third sister was called 
Contentment without any excess. The fourth sister was called Charity 
regarding the affliction of one's neighbors. These four sisters are now 
regarded as worthless on their own inherited estate and scorned by 
almost everyone. 

In their place four other, illegitimate sisters have been installed. 
Though they are the offspring of a fornicator, they are now called 
noblewomen. The first of these is Lady Pride, who lives to please the 
world. The second is called Lady Desire, who follows the body's every 
appetite. The third is called Lady Excess beyond the limits of necessity. 
The fourth is called Lady Simony, against whose deception almost 
nobody can protect himself, since, whether things are rightly or wrongly 
acquired, she greedily takes it all in. These four ladies contradict the 
precepts of God, wishing to render them worthless, and they are an 
occasion of eternal damnation to many souls. 

Therefore, act in accordance with the love that God has shown you, 
and swiftly help to raise up the four sisters called virtues, which 
proceed from the very virtue of Jesus Christ the high king, and which 
have now been laid low in the Holy Church, the inherited estate of 
Christ. Lay low instead the vices that are called ladies in this world, the 
traitors of souls, born of that traitor the devil vice itself 



The bride's warning to a certain nobleman about restoring unjustly acquired 
property, and about the voice of an angel announcing a harsh sentence against 

him. 

Book 4 - Chapter 46 

Sir, I warn you about the danger your soul is in, and remind you 
that we read about a certain king in the Old Testament who felt a desire 
for another man's vineyard and offered him the full price for it. 
However, since the owner did not want to sell it, the king was angered 
and unjustly expropriated it for himself with violence. The Holy Spirit 
spoke to him a little later through the mouth of a prophet, sentencing the 
king and queen to die a wretched death for their injustice. The prophecy 
was fulfilled in them, and their children had not the least benefit of the 
possession of that vineyard. 

Now, then, since you are Christian and keep the whole faith and 
know with certainty that God is the same now in his power and justice 
as he was then, you ought to know, accordingly, that, if you have a 
desire to possess something unjustly, either by forcing the owner to sell 
it against his will or by not making a fair offer, that same powerfiil and 
just judge will be the avenger. You, moreover, should fear for such a 
sentence overtaking you as is said to have befallen that queen. You 
should sorrow that your children will not be made rich by your ill- 
gotten goods but will rather suffer the distress of poverty. 

By the passion of Jesus Christ, who redeemed your soul with his 
precious blood, I exhort and admonish you not to destroy your soul for 
the sake of fleeting possessions but to make fiill restitution to all those 
who have suffered loss at your hands or because of you. Restore 
whatever you have wrongly acquired both to relieve those who now 
suffer sorrow and as an example for others, if you want to gain the 
friendship of God. 

God is my witness that I do not write you this on my own, for I do 



not know you, but because something happened to a person that 
compelled me to write out of holy compassion for your soul. For that 
person, not asleep but awake in prayer, heard the voice of an angel 
saying: "Bjorn, Bjorn, how overbold you are toward God and toward 
justice! Your willpower has so overcome the conscience within you that 
your conscience is completely silent, while your will speaks and acts. 
That is why you shall soon come to judgment in the divine court. Your 
will shall then be silent, and your conscience shall speak and condemn 
you in accordance with right justice." 



The Son's words to the bride about how we ought to beware of temptations from 

the devil, and his description of the devil as an enemy of the state, and of God as 

a mother hen, his power and wisdom as wings, his mercy as feathers, and the 

people as chickens. 

Book 4 - Chapter 47 

The Son speaks: "If the enemy is battering at the city gates, you 
should not be like goats that run toward the wall or like rams that rear 
themselves up on their hind legs and butt against each other with their 
horns. Instead you should be like chickens that see a bird of prey in the 
sky aiming to harm them and take refiige beneath the wings of their 
mother and hide there. They are happy even if they only get hold of a 
single one of the mother's feathers and take cover there. 

Who is your enemy if not the devil, who looks maliciously upon 
every good deed and is wont to batter and agitate the human mind with 
temptations? 

Sometimes he batters it with anger and slander, sometimes with 
impatience and criticism toward God's decisions whenever things do 
not turn out as one wishes. Very often he batters and upsets you with 
innumerable thoughts in order to draw you away from God's service 
and cast a shadow over your good works before God. 

Therefore, no matter what temptations you have, you should not 
abandon your position nor be like the goats that run up toward the wall. 



that is, to be hard of heart, or to criticize other people's actions in your 
hearts, since a person who is bad today is often good tomorrow. Rather, 
you should lower your horns, stand still, and listen, that is, humble 
yourselves and be fearful, patiently entreating God so that bad 
beginnings may be changed into a happy ending. Nor should you be 
like the rams brandishing their horns, that is, paying back insult with 
insult and adding taunt to taunt. 

Rather you should stand steadily on your feet and remain silent, 
that is, check your passions, so that in your speech and responses you 
may show forethought and patient forcefulness, because the righteous 
man overcomes himself and restrains himself even from licit remarks in 
order to avoid loquacity and ofifensiveness. When a person is agitated in 
mind and lets go of everything he feels inside, he seems somehow to 
have vindicated himself and revealed the instability of his mind. This is 
the reason why he will be left without a reward, because he was 
unwilling to be patient for a time. Had he been patient, he would both 
have won over his offending brother and fitted himself for a greater 
reward. 

What do the hen's wings represent if not divine power and wisdom? 
You see, I am like a hen that powerfully protects from the snares of the 
devil those chickens that run to me when I call, that is, those who desire 
the shade of my wings, and I summon them to salvation through my 
wise inspirations. What does the feather represent if not my mercy? One 
who obtains my mercy can feel as secure as a chicken sheltered beneath 
its mother's wings. So, be like the chickens running toward my will. In 
all temptations and adversities say both out loud and in your deeds: 
May God's will be done! For, I protect those who trust in me with my 
power; I refresh them with my mercy; I hold them with my patience; I 
visit them with my solace; I enlighten them with my wisdom; I reward 
them a hundredfold with my love." 



The Son 's words to the bride about a king and how he should work to increase 
God's honor and love for souls, and about his sentencing, if he fails to do so. 



Book 4 - Chapter 48 

The Son speaks: "If this man wishes to honor me, let him first work 
to reduce my dishonor and increase my honor. My dishonor consists in 
the contempt shown for the commandments that I have commanded and 
the words that I have personally spoken, which are completely 
disregarded by almost everyone. If he wishes to love me, then let him 
from now on show greater charity toward all souls for whom I opened 
up heaven with my heart's blood. If he longs to rest with God more than 
to enlarge his inheritance, then he will surely find greater desire as well 
as help from God in order to win back that place, Jerusalem, where my 
dead body lay. 

Tell him, you who are hearing this: I, God, allowed him to be 
crowned king. This is why it is especially his duty to follow my will 
and to love and honor me above all things. If he fails to do so, his days 
will be cut short. Moreover, those people who are emotionally attached 
to him will be painfiilly separated from him, and his kingdom will be 
divided into several parts." 



The bride's symbolic vision of the church, its explanation, which concerns the 

moderation and attitude that the pope ought to maintain regarding his own 

person and regarding the cardinals and other prelates of Holy Mother Church, 

and especially about the attitude of humility 

Book 4 - Chapter 49 

It seemed to a certain person that she was in a large chancel, and a 
great, shining sun appeared. There were two pulpits, as it were, in the 
chancel, one to the right and the other to the left, with a long space 
intervening between them and the sun. Two rays of the sun fell upon the 
pulpits. 

Then a voice was heard from the pulpit on the left side, saying: 
"Hail, eternal king, creator and redeemer, and just judge! Behold, your 
vicar, who is seated on your chair in the world, has now brought his 



chair back to its ancient and earlier place, where sat the first pope, 
Peter, prince of the apostles." A voice from the pulpit on the right 
replied, saying: "How can he enter into the Holy Church when the 
barrels of the door hinges are full of rust and dirt? This is why the doors 
are inclining toward the ground, because there is no room in the barrels 
to receive the hinge-pins that should be supporting the doors. The pins 
have been completely bent outward and are not at all curved in such a 
way as to hold the doors in place. The floor is all dug up and has been 
converted into pits as deep as bottomless wells. The ceiling is smeared 
with pitch and burning with sulphurous flames, dripping down like 
dense rain. Thick, black fumes arising from the pits and the dripping of 
the ceiling have stained all the walls and made their color as ugly to 
look at as gory blood and pus. It is therefore not fitting for God's friend 
to have his dwelling in such a temple." 

The voice from the left replied, saying: "Give a spiritual 
explanation of what you have described physically." The other voice 
then said: "The pope is symbolized and represented by the doors; the 
barrels of the door hinges signify humility. This should be empty of all 
pride so that nothing is to be seen there except what pertains to the 
humble office of pontiff, just as the barrel should be completely empty 
of any rust. However, the barrels, that is, the insignia of humility, are 
now so full of excess and wealth and resources - kept for no other 
purpose than pride - that nothing seems humble, since all his humility 
has been converted into worldly pomp. Therefore, it is not surprising 
that the pope, represented by the doors, is inclining toward worldliness, 
as symbolized by the rust and the dirt. Accordingly, let the pope begin 
with true humility in himself: first of all, in his trappings - his clothes, 
his gold, silver, and vessels of silver, his horses and other equipment - 
getting rid of everything but what is necessary, and donating the rest to 
the poor and, especially, to those whom he knows to be friends of God. 

Let him then organize his entourage with moderation and keep only 
those servants needed to protect him. Although it is in God's hands to 
call him to judgment, still it is only right for him to have servants both 
in order to strengthen the cause of justice and so that he can humble 
those who rebel against God and against the holy customs of the 
church. 



The hinge-pins attached to the doors represent the cardinals who 
have been bent outward and stretched as far as possible toward all 
pride, greed, and physical pleasure. This is why the pope should take a 
hammer and tongs in hand and bend the hinges to his will by not letting 
them have more clothes, servants, and equipment than necessity and 
utility require. Let him bend them with the tongs, that is, with his 
soothing words and divine counsel and fatherly love. Then, if they 
refuse to obey, he should take the hammer and display severity toward 
them, doing with them whatever lies in his power and does not go 
against justice, until they are bent to his will. 

The floor represents the bishops and the secular clergy, whose 
greed is bottomless. From their pride and luxurious way of living come 
the fumes that make all the angels in heaven and all God's friends on 
earth shun them. 

The pope can improve the situation greatly by allowing them to 
have only what they need and nothing superfluous, and he should order 
each bishop to watch over the ways of his own clergy. Anyone who 
refuses to mend his ways and live continently should be stripped of his 
prebends, because God would rather not have a mass said in a given 
place than let a whorish hand touch the body of God." 



The bride's unfathomable vision of the judgment of a multitude of persons still in 
life, in which she heard: "If people would rectify their sins, I, too, will lighten 

their sentence. " 

Book 4 - Chapter 50 

It seemed to me as though a king was seated on a judgment seat, 
and each living person stood before him. Each person had two beings 
standing next to him, one of whom appeared like an armed soldier, the 
other like a black Ethiopian. A pulpit stood before the judgment seat. 
On it lay a book, arranged in the same way as I saw earlier when I saw 
three kings standing before him. It seemed to me that the whole world 



was standing before the pulpit. Then I heard the judge saying to the 
armed soldier: "Call those whom you have served with love!" 

Those who were named fell down immediately. Some of them lay 
there for a longer while, others for a shorter, before their souls were 
separated from the body. I am unable to grasp everything I heard and 
saw then, for I heard the sentences of many people still living but who 
will soon be called. However, the following was said to me by the 
judge: "If people would rectify their sins, I, too, will lighten their 
sentence." Then I saw many people being sentenced, some to purgatory, 
others to everlasting woe. 



The bride's admirable and terrible vision about a soul led before the judge, and 
about the arguments of God and the book's judgment against the soul and the 
soul's evidence against herself and about the various astounding punishments 

inflicted on her in purgatory. 

Book 4 - Chapter 5 1 

It seemed that I saw a soul being led to the judge by the soldier and 
the Ethiopian whom I had seen earlier. It was said to me: "What you 
now see all took place in regard to that soul when she was released from 
the body." Once the soul had been escorted into the presence of the 
judge, she stood there alone, no longer in the hands of either of her 
escorts. She stood there naked and sorrowfiil, not knowing to what 
place she would come. It seemed to me then that every word in the 
book gave its own answer to each and every thing the soul was saying. 

In the hearing of the judge and of the entire host, the armed soldier 
spoke first, saying: "It is not right to bring up as a reproach against this 
soul the sins for which she has made reparation in confession." I beheld 
all this but realized then quite well that the soldier who was speaking 
already had knowledge of everything in God but spoke so that I would 
understand. A reply then came from the book of justice: "Although this 
soul did perform penance, it was not accompanied by a contrition or 
true satisfaction proportionate to her great sins. She should therefore 



suffer now for those sins for which she did not make reparation when 
she was able." 

When this was said, the soul began to weep so violently that it was 
as though she had broken down completely, and yet, though her tears 
could be seen, not a sound could be heard. Then the King said to the 
soul: "Let your conscience now declare those sins that were not 
accompanied by a proportionate satisfaction." Then the soul raised her 
voice with such force that it was as though it could be heard throughout 
the whole world. She said: "Woe is me that I did not act according to 
God's commands, which I heard and knew!" Then she added in self- 
accusation: "I did not fear God's judgment." The book replied to her: 
"You must therefore now fear the devil." Right away the soul began to 
fear and tremble, as if she were melting away completely, and she said: 
"I had almost no love for God: That is why I did so little good." An 
immediate reply was made to her from the book: 'That is why it is just 
for you to approach closer to the devil than to God, because the devil 
lured and enticed you to himself with his temptations." 

The soul replied: "I understand now that everything I did was done 
on the promptings of the devil." A reply was made from the book: 
"Justice dictates that it is the devil's right to repay your 
accomplishments with pain and punishment." The soul said: "From 
head to heel there was nothing I did not dress with pride. Some of my 
vain and proud manners I invented myself, others I just followed 
according to the custom of my native land. I washed my hands and face 
not only in order to be clean but also to be called beautiful by men." A 
reply was made from the book: "Justice says that it is the devil's right to 
repay you for what you have earned, since you dressed and adorned 
yourself as he inspired and told you to do." 

The soul said again: "My mouth was often open for bawdy talk, 
because I wanted to please others, and my heart longed for all those 
things provided it did not result in worldly disgrace or disapproval." A 
reply was made from the book: "That is why your tongue must be 
drawn out and stretched and your teeth bent in. And all the things you 
most detest will be set before you, and all the things you like will be 
taken away from you." The soul said: "I enjoyed it immensely when 



many people took after my example and noticed what I did and copied 
my manners." A reply was made Irom the book: "Hence, it is just that 
everyone caught in the sin ft)r which you are about to be punished 
should also suffer the same punishment and be brought to you. Then 
your pain will be increased each time someone comes who copied your 
fashions." 

After these words, it seemed to me as though a chain was wound 
about her head like a crown and then tightened so hard that the front 
and back of her head were joined together. Her eyes fell out of their 
sockets and dangled by their roots at her cheeks. Her hair looked like it 
had been scorched by flames, and her brains were shattered and flowed 
out through her nostrils and ears. 

Her tongue was stretched out and her teeth pressed in. Her arms 
were twisted like ropes and their bones broke. Her hands, with their 
skin peeled off, were fastened to her throat. Her breast and belly were 
bound so hard with her back that her ribs were broken and her heart 
spilled out together with all her entrails; her thighs dangled at her 
flanks, and their broken bones were being pulled out just like a thin 
thread is used to thread a needle. 

After this sight, the Ethiopian replied: "O Judge, the soul's sins 
have now been punished according to justice. Now join the two of us, 
this soul and me, so that we may never be separated!" But the armed 
soldier replied: "Hear, Judge, you who know all things! It concerns you 
now to hear the last thought and feeling that this soul had at the end of 
her life. At the very last moment she had the following thought: 'O, if 
God would only give me enough life, I would gladly make reparation 
for my sins and serve him all the rest of my lifetime and never more 
offend him.' O Judge, such were her last thoughts and wishes. 
Remember, too. Lord, that this person did not live long enough to 
acquire a ftilly understanding conscience. Therefore, Lord, think of her 
youth and treat her merciftilly!" 

A reply was then made from the book of justice: "Last thoughts 
such as these do not deserve hell." Then the judge said: "Because of my 
passion, let heaven be opened up for this soul once she has undergone 



purgation for her sins for as much time as she is bound to suffer, unless 
she receives assistance from the good works of others still alive." 

EXPLANATION 

This woman made a vow of virginity in the presence of a priest, 
and then married later on. She died giving birth. 



The bride's terrible vision of a man and woman, and an angel's spiritual 
explanation to the bride concerning the amazing vision and containing many 

amazing points. 

Book 4 - Chapter 52 

There appeared to me a man whose eyes were dug out and hanging 
at his cheeks by their two muscles. He had the ears of a dog, the nostrils 
of a horse, the mouth of a ferocious wolf, hands like the feet of a big ox 
and feet like a vulture. I saw a woman standing at his side whose hair 
was like a bramble bush, whose eyes were at the back of her head, 
whose ears were cut off, whose nose was full of pus and gore, whose 
lips were like snake-fangs with a venomous barb on her tongue, whose 
hands were like the tail of a fox, whose feet like two scorpions. 

I was awake and not sleeping while I saw all this, and I said: "O, 
what is this?" Immediately a sweet- sounding voice spoke to me so 
comfortingly that all my fear disappeared. It said: "You who are seeing 
this, what do you think it is?" I answered: "I do not know whether the 
beings I see are devils or beasts born with such a bestial nature or 
human beings formed that way by God." The voice then answered me: 
"They are not devils, since devils do not have bodies as you see these 
do, nor are they a kind of beast, for they are bom from Adam's stock, 
although they were not created in such a form by God. Rather, they 
appear before God made ugly in their souls by the devil. It is this that 
you are seeing as if in bodily fashion, but I will reveal to you the 
spiritual meaning of it all. 



You see the eyes of that man that look as though they were dug out 
and hanging by their two muscles. You should understand two things by 
the two muscles. The first is that he believed God to live eternally. The 
second is that he believed that his own soul would live on eternally for 
good or evil after the death of the body. You should understand two 
things by the two eyes. The first is that he should have considered how 
he could have avoided sin, and the second is how he could have carried 
out good deeds. These two eyes have been dug out in the sense that he 
did not do good deeds out of a desire for heavenly glory and did not flee 
sin out of the fear of the punishment of Gehenna. He has dog ears, 
because, as a dog is not as interested in his master's name or in any 
other dog's name so much as its own name. If he should hear it, so too 
this man did not care as much about the honor of God's name as about 
the honor of his own name. 

He has a horse's nostrils, too, for, just as when a horse has got rid of 
its dung, it likes to put its nose to it, so does this man. When he has 
committed a sin, which before God is as vile a thing as dung, it seems 
pleasant to him to think on its stench. He has a mouth like a ferocious 
wolf that, although it has filled its mouth and belly with the things it has 
already seen, still longs to gobble up any living creature its ears detect. 

He also has hands like the feet of a strong ox. An angry ox destroys 
a weaker animal through the force of its wrath by trampling it down 
with its hooves indiscriminately, flesh and intestines and all, until the 
last bit of life is taken away. This man does likewise. When he is angry, 
he treats his enemy indiscriminately, without a thought about how the 
man's soul might end up in hell or how his body will suffer in death, 
provided that he can take the man's life away. He has feet like a vulture. 
When a vulture gets something it likes in its claws, it squeezes it so 
tightly that the strength in its feet fails due to the pain and it lets go of 
what it was holding without even knowing it. This man acts in the same 
way. He intends to keep his unjust possessions until death, but he will 
be forced to let go of them when his strength fails. 

His wife's hair was like a bramble bush. The hair on the top of the 
head that adorns a person's face signifies a will that highly desires to 
please God the most high. That is what adorns a soul in God's sight. 



Because this woman's will was highly set on pleasing the world rather 
than God the most high, her hair looks like a bramble bush. Her eyes 
appear to be at the back of her head, because she turned her mind's eye 
away from what God's goodness had done for her in creating and 
redeeming her and in providing for her in her needs. Yet she gazes 
intently on that which is fleeting, though these things are departing from 
her day by day and will vanish entirely from her sight in the end. Her 
ears appear to be cut off in a spiritual sense, for she cares little about the 
doctrine of the Holy Gospel or about hearing sermons. 

Her nose is full of gore, because, just as a sweet odor is pleasantly 
transmitted to the brain through the nose so as to comfort it, so she, too, 
in her passions, is delighted to put into effect whatever delights her 
corruptible body in order to comfort it. Her lips are like snake-fangs, 
and there is a venomous barb on her tongue. Even when a snake holds 
its teeth together tightly so as to protect its barb from being accidentally 
broken, the filth of its mouth still flows out through the gaps between 
its teeth. In the same way, she shuts her lips to true confession so as not 
to break the pleasure of sin, which is like the venomous barb of her 
soul, but the filth of her sin can still be clearly seen in the sight of God 
and his saints." 

EXPLANATION 

"I told you before about the judgment and rejection of a marriage 
that they had contracted against the statutes of the church. I shall now 
explain it to you more fiilly. You saw the woman's hands were like the 
tails of foxes and her feet like scorpions. This is because, just as she 
was undisciplined in her whole body and all her passions, so too by the 
lightness of her hands and her way of walking she excited her husband's 
physical delight and stung his soul worse than any scorpion." 

At that very moment an Ethiopian appeared with trident in hand 
and three sharp claws on his feet. He shouted and said: "Judge, it is my 
hour now. I have waited and been silent. Now is the time for action!" 
Immediately, I beheld a naked man and woman before the judge as he 
sat there together with his innumerable host. 
The judge said to them: "Though I know all things, tell us what you 



have done!" The man answered: "We heard and knew about the 
ecclesial bond, and we paid no attention but disdained it." The judge 
answered: "Because you refused to follow the Lord, justice says you 
must experience the malice of the executioner." Right then the 
Ethiopian thrust his claws into their hearts and pressed them together so 
tightly that they looked like they were in a winepress. And the judge 
said: "Look, daughter, this is what people deserve when they knowingly 
distance themselves from their creator for the sake of creation." 

The judge spoke again to the two of them: "I gave you a sack to fill 
with the fruit of my delights. What, then, do you bring me?" The 
woman answered: "O judge, we sought the delights of our belly and 
have nothing to bring but shame." Then the judge said to the 
executioner: "Let them have their just reward!" And he immediately 
thrust his second claw into both their bellies and wounded them so 
badly that all their intestines appeared to be pierced through and 
through. The judge said: "Look, daughter, this is what people deserve 
when they transgress the law and thirst after poison as though it were 
medicine." 

The judge spoke again to the two of them: "Where is my treasure 
that I provided for your use?" Both of them answered: "We trampled it 
underfoot, for we sought an earthly treasure and not an eternal one." 
Then the judge said to the executioner: "Let them have what you must 
and can give to them!" He immediately thrust his third claw into their 
hearts and bellies and feet in such a way that everything seemed to be 
like one big ball. The Ethiopian said: "Lord, where shall I go with 
them?" The judge answered: "It is not for you to rise or rejoice." At that 
the man and woman disappeared with a wail from the face of the judge. 
The judge spoke again: "Rejoice, daughter, because you have been kept 
apart from such creatures." 



The Virgin's words to the bride about how she is prepared to defend every widow 
and every virgin and every wife in whom she sees an upright intention and a love 

for her Son above all else. 



Book 4 - Chapter 53 

"Listen," said God's Mother, "you who are praying to God with 
your whole heart that your sons may be pleasing to him. Such a prayer 
truly does please God. There is not a mother who loves my Son above 
all else and who makes that same prayer to God for her children whom I 
am not at once prepared to help attain the object of her petition. Nor is 
there a widow who steadfastly asks for God's help to remain in the state 
of widowhood until her death for the glory of God whom I am not at 
once prepared to carry out her will along with her. I myself was like a 
widow in that I had a son on earth who did not have a father in the 
flesh. Likewise, there is no virgin yearning to preserve her virginity for 
God until death whom I am not prepared to defend and comfort, for I 
myself truly am a virgin. 

You should not be wondering: Why am I saying this? It is written, 
you know, that David desired Saul's daughter when she was a virgin. 
Then he had the wife of Uriah while her husband was still alive. David's 
concupiscence was sinful, but the spiritual gratification of my Son, 
David's Lord, is free from all sin. 

Accordingly, as these three states of life - virginity, widowhood, 
and matrimony - provided physical pleasure to David, so too it pleases 
my Son to keep them for his most chaste gratification in a spiritual 
sense. Thus, it is no wonder that I help to bring the spiritual 
gratification of these states of life to my Son to gratify him, for they do 
gratify him." 



The Mother's words to the bride about the happy spiritual birth of someone 
brought up in the worst kinds of sins and how it was obtained by the prayers and 

tears of God's servants. 

Book 4 - Chapter 54 

"See the son of tears who has recently been born of the world in a 
spiritual sense! He had been first physically born of his mother in the 



world. Just as when the woman who drew him forth from his mother's 
womb first drew out his head, then his hands, then his whole body until 
he fell onto the ground, I have done the same for him due to the tears 
and the prayers of my friends. I drew him forth from the world so that 
he is now spiritually like a newborn baby boy. Accordingly, he must be 
brought up both spiritually and bodily. 

The man to whom I sent you must bring him up and protect him 
with his prayers and good deeds and counsels. The woman you were 
told about will pray for him and protect him spiritually and also attend 
to any bodily needs he may have, for he had fallen so deeply into mortal 
sins that all the devils in hell had been saying this about him: 'When he 
comes, let us open our mouths to crush him with our teeth and gobble 
him up. Let us reach out our hands to break and mangle him. Let our 
feet be ready to trample him down and kick him.' 
This is why it was said to you that he had been born spiritually, because 
he has been freed from the power of the devils, as you could gather 
from the words you heard about how he loves God in his heart and body 
above all things." 



The Mother's words to the daughter about how, due to the prayers of God's 
servants, she wants to love a certain boy and equip him with spiritual weapons. 

Book 4 - Chapter 55 

"Remember what is written about Moses: The king's daughter 
found him on the water and loved him as her own son. It is also written 
in the Scholastic History that the same Moses conquered his land by 
means of the birds that ate up the poisonous snakes. I am a king's 
daughter from the family of David, and I want to love this boy whom I 
found on a sea-swell of tears shed for the salvation of his soul. His soul 
was enclosed in the ark of his body that will be brought up by those I 
told you about until he reaches the age in which I want to equip him and 
send him to gain the land of the king of heaven. How this is to come 
about is unknown to you but known to me. I will prepare him in such a 
way that it will be said of him: 'He lived like a man and died like a 



champion. He came to his judgment like a good soldier.' " 

ADDITION 

God's Son speaks: "When a starving animal is driven away from its 
prey, it waits at a distance until it finds an opportunity to return to the 
prey. But, if it finds none, it goes back to its cave. I have dealt with the 
leader of this country in a similar way. I admonished him through my 
kindnesses, I admonished him with words and blows. Yet, the more 
meek and mild I have shown myself to him, the more thankless and 
negligent he has become. I shall therefore summon him now beneath 
the crown and to the footstool, since he refuses to stay crowned. Upon 
him and his yea-sayers I shall set a cruel asp born from a viper and from 
a sly fox in order to molest the nation and to pluck the feathers of the 
simpleminded. He will ascend the heights of nations and cast off the 
boastful and trample them down. However, I shall lead this boy, whom 
my friends will foster, along another road until he arrives at a place of 
greater glory." 

God's Son spoke again: "It will, moreover, be said of this boy that, 
because he lived like a man and fought like an outstanding soldier, he 
shall be crowned as a friend of God. O, daughter, what are women 
thinking when they glory in their sons' progress in pride? 
That is not glory but shame, for they are imitating the king of pride. 
Real glory is when he is a soldier of glory who glories in giving honor 
to God with all his might and strives for higher things and is ready to 
endure whatever the Lord wants him to endure. Such a man is a soldier 
of God and will be crowned as such together with the soldiers of 
heaven." 



The Mother's words to the daughter about a man not being saddened because of a 

correction. 

Book 4 - Chapter 56 

The Mother speaks: "Why is that man upset? A father sometimes 



deals his son light blows with a switch. He has no reason to be sad." 



The Mother's words to the daughter about how Rome must first be cleansed of the 
tares with a sharp iron sickle, then with fire, then with a pair of oxen. 

Book 4 - Chapter 57 

The Mother speaks: "Rome is like the field in which the tares had 
sprung up. It must first be cleansed with a sharp iron sickle, then purged 
with fire, and afterward plowed by a pair of oxen. I shall deal with you 
like a person transferring plants to a different place. A punishment is 
being prepared for this city, as if the judge were to say: 'Strip all its hide 
off, remove all the blood from its flesh, cut up all its meat into bits, and 
crush its bones so that all the marrow is drained off.' " 



Christ's figurative words to the bride, and their explanation in which Christ is 

described as a ruler on pilgrimage, his body as a treasure, the church as a house, 

priests as guardians. The true Lord has honored these priests with a sevenfold 

honor Also about how God complains that wicked priests abuse him with a 
sevenfold abuse, and how they turn the seven vestments, which they should have, 

into seven vices. 

Book 4 - Chapter 58 

The Son speaks: "I am like a ruler who fought faithfiilly in the land 
of his pilgrimage, and returned with joy to the land of his birth. This 
ruler had a very precious treasure. At its sight, the bleary-eyed became 
clear-sighted, the sad were consoled, the sick regained their strength, 
the dead were raised. For the purpose of the safe and honest protection 
of this treasure, a splendid and magnificent house of suitable height was 
built and finished with seven steps leading up to it and the treasure. The 
ruler entrusted the treasure to his servants for them to watch over, 
manage, and protect faithfully and purely. 

This was in order that the ruler's love for his servants might be shown 
and that the servants' faithfulness toward the ruler might be seen. 



As time went on, the treasure began to be despised and its house 
rarely visited, while the guardians grew lukewarm, and the love of the 
ruler was neglected. Then the ruler consulted his intimate advisers 
concerning what was to be done about such ingratitude, and one of 
them said in answer: 'It is written that the neglectfiil judges and 
guardians of the people were ordered to be hanged in the sun. However, 
mercy and judgment are your nature; you are lenient toward all, for all 
things are yours and you are merciful toward all.' 

I am the ruler in the parable. I appeared like a pilgrim on earth by 
virtue of my humanity, although I was mighty in heaven and on earth by 
virtue of my divinity. I fought so hard on earth that all the muscles of 
my hands and feet were ruptured out of zeal for the salvation of souls. 
As I was about to leave the world and ascend into heaven, I left it a 
most worthy memorial, my most holy body, in order that, in the same 
way that the Old Law could glory in the ark, the manna, and the tablets 
of the covenant, and in other ceremonies, so the new man could rejoice 
in the New Law - not, as before, in a shadow but in the truth, indeed, in 
my crucified body that had been foreshadowed in the law. In order that 
my body might be given honor and glory, I established the house of the 
Holy Church, where it was to be kept and preserved, as well as priests 
to be its special guardians, who in a certain way are above the angels by 
reason of their ministry. The one whom angels fear to touch due to a 
reverent fear, priests handle with their hands and mouth. 

I honored the priests with a sevenfold honor, as it were, on seven 
steps. 

On the first step, they should be my standard-bearers and special friends 
by reason of the purity of their mind and body, for purity is the first 
position near to God, whom nothing foul can touch nor adorn. It was 
not strange that marital relation was permitted to the priests of the law 
during the time in which they were not offering sacrifice, for they were 
carrying the shell, not the nut itself Now, however, with the coming of 
the truth and the disappearance of the figure, one must strive all the 
more fully for purity by as much as the nut is sweeter than the shell. As 
a sign of this kind of continence, first the hair is tonsured, so that desire 
for pleasure does not rule over spirit or flesh. On the second step, the 



clerics are ordained in order that they may become angelic men in all 
humility, for heaven is attained and the devil's pride is overcome 
through humility of mind and body. As a sign of such a step, the clerics 
are authorized to cast out demons, for the humble man is raised up to 
heaven from where the lofty devil fell through his pride. 

On the third step the clerics are ordained for the purpose of being 
disciples of God through the constant reading of Holy Scripture. For 
this reason, a book is placed in their hands by the bishops, just as a 
sword is given to a knight, so that they understand what they must do 
and strive through prayer and meditation to placate God's anger for the 
sake of the people of God. On the fourth step the clerics are ordained as 
guardians of God's temple and watchmen of souls. For this reason, the 
bishops give them keys in order that they may be deeply concerned for 
the salvation of their brethren and encourage them by word and deed 
and incite the weak to greater perfection. 

On the fifth step, they are ordained as stewards and caretakers of 
the altars and scorners of worldly things in order that they may serve at 
the altar, live by the altar, and occupy themselves with earthly matters 
only insofar as befits their position. On the sixth step, they are ordained 
to be apostolic men who preach the gospel truth and make their conduct 
fit their preaching. On the seventh step, they are ordained to be 
mediators between God and man through the sacrifice of my body. In 
some way, at this point, priests rank above the angels in dignity. 

My grievance now, however, is that these steps have fallen apart. 
Pride is loved more than humility, impurity is practiced instead of 
purity, the divine lessons are not read but the book of the world, 
negligence is to be seen at the altars, God's wisdom is regarded as 
foolishness, the salvation of souls is not a concern. As if this were not 
enough, they even throw away my vestments and scorn my weapons. 
On the mountain, I showed Moses the vestments that the priests of the 
law were to use. It is not as though there were anything material in 
God's heavenly dwelling, but it is because spiritual things cannot be 
understood except by means of physical symbols. Thus, I revealed a 
spiritual truth by means of something physical in order that people 
might realize how much reverence and purity are needful for those who 



have the truth itself - my body - given that those who were wearing but 
a shadow and a figure had so much purity and reverence. 

Why did I reveal such magnificence in material vestments to 
Moses? It was, of course, in order to use them to teach and symbolize 
the magnificence and beauty of the soul. As the vestments of the priests 
were seven in number, so too the soul that approaches the body of God 
should have seven virtues without which there is no salvation. The first 
vestment of the soul, then, is contrition and confession. These cover the 
head. The second is desire for God and desire for chastity. The third is 
work in honor of God as well as patience in adversity. The fourth is 
caring neither for human praise nor reproach but for the honor of God 
alone. The fifth is abstinence of the flesh along with true humility. The 
sixth is consideration of the favors of God as well as fear of his 
judgments. The seventh is love of God above all things and 
perseverance in good undertakings. 

These vestments, however, have been changed and are now 
despised. People love to make excuses and smooth over their guilt 
instead of going to confession. They love constant lewdness instead of 
chastity. They love work for the benefit of the body instead of work for 
the salvation of the soul. They love worldly ambition and pride instead 
of the honor and love of God. They love all kinds of redundancy instead 
of praiseworthy thrift, presumption and criticizing God's judgments 
instead of the fear of God, and the clergy's thanklessness toward 
everyone instead of God's love toward all. Therefore, as I said through 
the prophet, I shall come in indignation, and tribulation shall give them 
understanding." 

Then the Mother of Mercy, being present, replied: "Blessed are 
you, my son, for your justice. I am speaking to you who know all things 
for the sake of this bride. You want her to understand spiritual truths, 
but she is unable to grasp the spiritual meaning except by means of 
images. Before you received a human nature from me, you once spoke 
as God, saying that if ten righteous men could be found in the city, you 
would be willing to show mercy to the whole city for the sake of those 
ten. There still are countless priests who placate you with the offering of 
your body. Therefore, because of these priests, have mercy on those 



who have little good in them. This I beg, I who gave birth to you in 
your human nature. All your elect ask this together with me." 

The Son answered: "Blessed are you and blessed is the word of 
your mouth! You see that I pardon in three ways because of the 
threefold good in the offering of my body. Three good things were 
revealed in me through the effrontery of Judas. In the same way three 
good things come to souls through the offering of this sacrifice. First, 
my patience is to be praised because, though I knew who my betrayer 
was, I did not reject his company. Second, my power was revealed 
when, in the presence of my betrayer, all those who were with him fell 
to the ground at a single word of mine. Third, the divine wisdom and 
love were manifested, since I transformed all the wickedness of Judas 
and the devil into salvation for souls. 

Similarly, three good things come from the offering of the priests. 
First, my patience is praised by all the heavenly host because I remain 
the same in the hands of good as well as of bad priests, and because 
there is no partiality in me, and because this sacrament is brought about 
not by human merits but by my words. Second, this offering benefits 
everybody, no matter which priest offers it. Third, it benefits those who 
offer it as well, however bad they may be. Just as the single phrase 'I 
am' made my enemies collapse physically on the ground, so too when 
my words 'This is my body' are spoken, the devils flee from tempting 
the souls of the ministers, and they would not dare to return to them 
with such audacity, if the desire to sin was not there. 

So my mercy shows pardon to them all and endures them all. 
However, my justice calls for retribution, for I cry out each day and you 
see well enough how many answer me. Nevertheless, I will still send 
out the words of my mouth. Those who listen will complete the days of 
their lives in that joy that can neither be expressed nor imagined 
because of its sweetness. To those, however, who do not listen, there 
will come, as it is written, seven plagues in the soul and seven plagues 
in the body. They will find this out, if they think and read about what 
has been done. Otherwise, they will quake and quail when they do 
experience it." 



Christ's words to the bride about how three duties belong to the priest: first, to 
consecrate the body of Christ; second, to have purity of body and spirit; third, to 

care for his congregation. Also about how he should have a book and oil; and 
about how a priest is an angel of the Lord, because his office is greater than that 

of an angel. 

Book 4 - Chapter 59 

The Son speaks: "Three duties belong to a priest: first, to 
consecrate the body of God; second, to have purity of body and spirit; 
third, to care for his congregation. But, you may ask: 'What good does it 
do to have a church if he does not have a congregation?' I answer you: 
A priest who has the intention of doing good to everyone and of 
preaching for the love of God has as large a congregation as if he had 
the whole world, since, if he could speak to the whole world, he would 
spare no efforts. His good intention is thus reckoned to him as deeds. In 
fact, on account of the ingratitude of the listeners, God often spares his 
chosen ones the effort of preaching, but they are not robbed of their 
reward due to their good disposition. 

The priest should also have a book and oil. The book is for the 
instruction of those who are imperfect, the holy oil is for the anointing 
of the sick. Just as a book contains spiritual and physical learning, so 
too the priest should have knowledge about disciplining his body so that 
it is not mined through lack of temperance, which would give scandal 
to the parishioners. He should know how to flee from greed, which 
debases the beauty of the church, and how to avoid worldly ways, 
which dishonor the dignity of the clergy. Spiritual knowledge involves 
instructing the ignorant, correcting the dissolute, urging on the 
proficient. The oil symbolizes the sweetness of prayer and good 
example. As oil has a richer taste than bread, so loving prayer and the 
example of a good life are more effective in attracting people and have 
a richer taste in order to placate God. 

I tell you truly, my daughter, it is a great thing to be called a priest. 
An angel of the Lord is also a mediator, but the priest's office is greater. 



for he touches the unfathomable God, and in his hands the lowest things 
are joined to the things of heaven." 



The bride's words to God about a pleasing way of praying in God's sight. 

Book 4 - Chapter 60 

"Blessed be you, my Creator and Redeemer. Do not be angry if I 
speak to you as a wounded patient to the doctor, as a troubled soul to 
the comforter, as a poor person to a rich and generous one. You see, the 
wounded patient says: 'O, doctor, please do not shrink from my pain, for 
you are my brother!' The troubled soul says: 'O, greatest of comforters, 
please do not despise me because I am fraught with anxiety, but grant 
rest to my heart and ease my mind!' The poor person says: 'O, you who 
are rich and lack nothing, look at me, for I am perilously hungry. See 
my nakedness, and give me clothing to keep me warm!' 

In the same way I say now: O Lord, almighty and most high, I look 
upon the wounds of my sins that have wounded me from infancy and I 
sigh, because my time has been spent uselessly. My strength is not up to 
the task, for it has been wasted in vanities. And so, as you are the source 
of all goodness and mercy, I beseech you: Have mercy on me; touch my 
heart with your loving hand, for you are the best of doctors; comfort my 
soul, for you are the good comforter!" 



About how the devil appeared to the bride during the elevation of the body of 

Christ, speaking to her and trying to prove by argument that what was being 

elevated was not the body of Christ. An angel of the Lord appeared to her right 

away to comfort her and tell her not to trust the devil. Also, about how Christ 

appears and forces the devil to tell her the truth, and about how the body of 

Christ is received by the wicked as well as the good, and concerning the proper 

remedy in temptations regarding the body of Christ. 

Book 4 - Chapter 61 



Amonstmous creature appeared to the bride at the elevation of the 
body of Christ and said: "Do you really believe, silly woman, that this 
wafer of bread is God? Even if he had been the highest of mountains, he 
would have been consumed long ago. None of the wise Jews to whom 
God has given wisdom believes this, nor can anyone believe that God 
would allow himself to be touched and loved by a most impure priest 
with the heart of a dog. If you would ascertain the truth of what I say, 
well, this priest is mine and whenever I want - and he is at the point of it 
now - 1 will snatch him away to myself" 

Right then, a good angel appeared and said: "O, daughter, answer 
not a fool according to his folly! It is the father of lies who has appeared 
to you. But get ready, for our bridegroom is now near." Jesus the 
Bridegroom came and said to the devil: "Why are you troubling my 
daughter and bride? I call her daughter, because I created her, and I call 
her bride, because I redeemed her and have joined her to myself 
through my love." The devil answered: "I am speaking to her so that 
she will grow cold in your service, because I have been given 
permission." 

The Lord said: "She experienced that last night when you pressed 
down on her eyes and the rest of her body and would have done worse, 
if you had been allowed. Instead, each time she resists your intrusions, 
her rewards will be doubled. However, devil, as you were saying that I 
would have been consumed long ago, answer me while she is listening 
with her physical sense of hearing. Scripture says that, when the people 
were perishing, a bronze serpent was raised up and everyone who had 
been bitten was cured upon looking at it. Tell me whether this curative 
force came from the power of the bronze or the kind of snake or the 
virtue of Moses or was it a divine and hidden force?" The devil 
answered: "The curative force came from nothing other than God's own 
power and from the faith of a believing and obedient people who 
believed that God, having made all things out of nothing, was also able 
to do all sorts of things that had never been done before." 

God said again: "Tell me, devil, whether the staff was made into a 
serpent because Moses accomplished it or was it because God 
commanded it? 



Was it because Moses was holy or was it because God's word said so?" 
The devil said to him: "What was Moses but a human being weak in 
himself whom God had made righteous? At his word, because God 
commanded and allowed it, the stafif became a serpent, inasmuch as 
God truly commanded it and Moses was his compliant servant. Prior to 
God's command and word, the stafif remained a stafif. When the true 
God ordered it, the stafif truly became a serpent, so much so that even 
Moses was frightened." 

Then the Lord said to the bride who was watching all this: "This is 
what is now taking place on the altar. Prior to the sacramental words, 
the bread on the altar is bread. When the words 'This is my body' are 
spoken, the bread becomes the body of Christ that people receive, both 
the good and the wicked, one person as much as one thousand, 
according to the same truth but not with the same efifect, for the good 
receive it unto life, while the wicked receive it unto judgment. What the 
devil said about God being defiled by the impurity of the ofifering 
minister is most truly false. It is as though a servant that is a leper were 
to deliver keys to his master, or if a sick person were to ofifer medicinal 
mixtures made from potent herbs, their condition would present no 
obstacle to the recipient of the service, inasmuch as the objects have the 
same power in themselves, no matter who brings them. Accordingly, 
God is not made bad because of the badness of a bad minister nor better 
because of a good minister, for God is always unchangeable and always 
the same. The devil spoke truly about this man being about to die soon, 
though he knew this by means of his natural cunning and through 
external causes, but he will not be able to snatch him away without my 
permission. 

This priest does belong to him, however, unless he reforms himself 
There are three reasons for this. The devil said as much when he said 
that he had stinking limbs and the heart of a dog. He really does stink 
and is sick with fever, for he has outer warmth but inner coldness, 
unbearable thirst, slackness of limb, a loathing for bread and a 
repugnance of every sweetness. He is indeed warm toward the world 
and cold toward God. He thirsts for carnal pleasure but has a 
repugnance to the beauty of virtue. He has no taste for God's commands 
but is fiill of fervor for everything carnal. It is therefore not strange that 



my body holds no other taste for him than that of bread baked in an 
oven, because he does not meditate on or have any taste for spiritual 
work, but only for that of the flesh. 

Once the Agnus Dei has been said, and my body has been received 
into his body, the Father's power leaves him and the Son's sweet 
presence disappears. Once he has taken off the sacred vestments, he no 
longer has the favor of the Holy Spirit, who is the bond of unity. Only 
the form and memory of bread remain for him. However, you should 
not think that he or any other person is without God, however wicked 
he or she may be. God leaves him in the sense of not giving him greater 
consolation, but he remains with him by showing him tolerance and 
defending him against the devil. 

Concerning what the devil said about how none of the wise Jews 
are willing to believe in this, my answer is: The disposition of these 
Jews is as though they had lost their right eyes. They limp along on 
both their spiritual feet and are therefore void of wisdom and will 
remain so till the end. Thus, it is not strange that the devil blinds and 
hardens their hearts and induces them to shamelessness and to actions 
that go against faith. Therefore, whenever any such thought regarding 
the body of Christ occurs to your mind, have recourse to your spiritual 
friends and stand firm in the faith, because you may be completely 
certain that the body that I assumed from the flesh of the Virgin, which 
was crucified and now reigns in heaven, this very same body is on the 
altar, and that both the good and the wicked receive it. 

Just as I showed myself in a different shape to the disciples on the 
way to Emmaus, and though I was true God and true man when I came 
to the disciples through locked doors, so too I show myself beneath a 
different shape by means of priests so that faith may have its reward 
and human ingratitude may be revealed. That is no wonder: I am still 
the same now as when I revealed the power of my divinity by means of 
fearfiil signs and portents, and yet the people said at the time, "Let us 
make gods who can precede us." I also revealed my humanity to the 
Jews, and they crucified it. I am the same each day on the altar, and 
they say: 'We are disgusted and solely tried by this food. 



What greater ingratitude can there be than to try to comprehend 
God with one's reason and dare to judge the secret counsels and 
mysteries in God's own power and possession? Hence, by means of an 
invisible effect and a visible form, I wish to reveal to the unlearned and 
humble what the visible form of bread is without the substance of 
bread, what substance is in its form, what division in form is without 
substance, and why I endure such indignities and outrages upon my 
body. It is in order that the humble may be exalted and the proud be put 
to shame." 



In the bride's presence, the Lord chides a priest who is burying a person who had 

died inpatient suffering. About how Christ will come to wicked priests with seven 

spiritual plagues and seven bodily ones, and about how that soul obtained 

heavenly glory for the sake of her patient suffering and other merits. 

Book 4 - Chapter 62 

When a certain priest was burying a person who had been sick in 
bed for three and a half years, the bride heard the Spirit saying: "My 
friend, what are you doing? Why do you presume to touch the dead 
with your bloodied hands? Why do you make loud appeals to the 
Almighty for this man's sake with a froglike voice? How do you 
presume to appease the Judge for his sake when your own morals and 
manners are more like a jester's than those of a devout priest? It is the 
power of my words and not your doing that will profit the dead man. It 
is his faith and long-suffering that will bring him to his reward." 

The Spirit then said to the bride: "This man's hands are bloodied in 
the sense that all his deeds are of a sensual nature. His hands are not 
worthy to touch the dead man in the sense that he is of no help to him 
by reason of his own worth but only through the nobleness of the 
sacrament. Good priests benefit souls especially in two ways: first, 
through the power of the Lord's body and, second, through the love that 
burns in them. His voice is like that of frogs in the sense that it is full of 
dirty deeds and sensual pleasure. His moral behavior is like that of a 
jester. What else does a jester do but conform himself to worldly 



morality? What other tune does he sing but 'Let us eat and drink and 
enjoy life's pleasures'? That is how this man acts. He conforms himself 
to everyone else in his dress and behavior in order to please them. He 
incites them all to excess by his own example and extravagance, saying: 
'Let us eat and drink, for the joy of the Lord is our strength. It is enough 
for us to reach the gates of glory. Even if I am not allowed to enter, it is 
enough for me to sit outside the gates. I have no wish to be perfect.' 

This manner of voice and living is indeed serious. No one shall 
reach the gates of glory but the perfect or those who have been perfectly 
purified. No one shall possess my glory but those who perfectly desire 
it and perfectly struggle to attain it while they can. Yet I, the Lord of the 
universe, enter into this priest, though without being either enclosed or 
defiled. I enter as a bridegroom, I leave as the future judge, scorned by 
the receiver. I will, therefore, as I have said, come to priests, bringing 
seven plagues. They shall be deprived of everything they held dear. 
They shall be cast out of God's sight and sentenced in his wrath. 
They shall be handed over to demons to suffer without rest, scorned by 
all, lacking all good things and abounding in every evil. 

They will likewise be scourged by seven bodily ills, as Israel was. 
Hence, you should not wonder when I am tolerant with the wicked or 
when any irreverence is shown to my sacrament. I endure it until the 
end in order to reveal my patience as well as human ingratitude. Nor 
should you worry when offenses are committed against my body, such 
as when you heard about its being spat out. The sensible species show 
their deficiency as is proper to them, and yet, being transparent, they 
reveal human ingratitude and show people to be culpable and unworthy 
to receive holy communion." 

The Spirit spoke again to the soul of the dead man: "O, soul, rejoice and 
exult, because your faith has separated you from the devil. Your 
simplicity has shortened for you the way through purgatory. Your 
patience has brought you to the gates of glory where my mercy will 
lead you in and crown you." 



How the devil appeared to the bride with the intention of deceiving her through 



specious arguments in regard to the sacrament of the body of Christ, and about 

how Christ came to her assistance and forced the devil to tell her the truth, and 

about the assurance and beneficial instruction Christ gives to the bride 

concerning his glorious body in the sacrament. 

Book 4 - Chapter 63 

A demon with an enormous belly appeared to the bride and said: 
"Woman, what do you believe? What great things are you thinking 
about? I, too, know many things and want to prove what I say with clear 
reasoning, but I would advise you to stop thinking about unbelievable 
things and to trust your senses. Do you not see with your eyes and hear 
with the ears of your body the sound of the breaking of the material 
bread of the host? You have seen it being spat out, touched, shamefully 
thrown on the ground, and suffering many other indignities that I would 
never allow to be done to me. Even if it is possible for God to be in the 
mouth of the righteous, how can he stoop to come to the unrighteous 
whose greed is without limit or measure?" 

She turned to Christ who had appeared in human form immediately 
after the temptations. She said: "O Lord Jesus Christ, I thank you for all 
things and especially for these three. First, that you clothe my soul with 
the inspiration of penance and contrition by which every sin is washed 
away, no matter how serious. Second, that you feed my soul with the 
infusion of your charity and the memory of your passion by which the 
soul is refreshed as though with the best of foods. Third, that you 
console all those who invoke you in the midst of hardship. Therefore, 
Lord, have mercy on me and strengthen my faith, for, although I 
deserve to be handed over to the deceits of the devil, still I believe that 
he can do nothing without your permission and that your permission is 
never given without consolation." 

Then Christ said to the devil: "Why are you speaking to my new 
bride?" The devil answered: "Because she is tied to me, and I still hope 
to ensnare her in my snares. She is tied to me when, by consenting to 
me, she has sought to please and has pleased me more than you, her 
Creator. I have watched her ways, and they have not yet escaped my 
memory." The Lord answered: "Are you a negotiator, then, and a spy of 



every highway? The devil answered: "Yes, I am a spy but in darkness. 
You made me dark." The Lord asked: "When were you able to see and 
how did you become dark?" 

The demon said, "I could see when you created me most beautiful, 
but, because I rashly thrust myself upon your splendor, it blinded me 
like the basilisk. I could see you when I desired your beauty. I could see 
you and knew you in my conscience when you rejected me. I also 
recognized you in your assumed flesh, and I did what you give me 
permission to do. I recognized you when you robbed me of your 
captives. Every day I recognize the power by which you mock and 
shame me." 

The Lord said: "If you know and understand the truth about me, 
why do you lie to my chosen ones, when you realize the truth about 
me? Did I not say that he who eats my flesh shall have eternal life? And 
you say that it is a lie and that no one eats my flesh. Hence, my people 
are more idolatrous than those who worship stones and trees. Although I 
know all things, yet answer me while this woman here is listening, for 
she is unable to understand spiritual truths except by means of images. 
Was my body that Thomas touched after my resurrection a spiritual or 
corporeal body? If it was corporeal, how did it pass through the locked 
doors? But, if it was spiritual, how was it visible to corporeal eyes?" 

The devil answered: "It is hard to speak when the speaker is held in 
suspicion by everyone and he is unwillingly compelled to speak the 
truth. 

However, seeing that I am compelled, I state that you were both 
corporeal and spiritual after rising from the dead. It is because of the 
eternal power of your divinity and because of a special privilege of your 
glorified flesh that you can enter anywhere and be present everywhere." 
The Lord said further: "Tell me, when Moses' staff was turned into a 
serpent, was it only the image of a serpent or was it completely a 
serpent both inside and outside? And tell me again, the leftover bread in 
those baskets, was it really and wholly bread or just the image of 
bread?" The devil answered: "The entire staff became a serpent, what 
was in the baskets was entirely bread, and it was entirely done by your 
power and might." 



The Lord said: "Is it more difficult or more miraculous for me to 
perform a similar miracle now than it was then, if I please? Or, if my 
glorified flesh could pass through the locked doors then, why can it not 
be in the hands of the priests now? Does it, perhaps, entail an effort for 
my divinity to unite that which is least with that which is heavenly, the 
earthly with the most sublime? Certainly not. But, father of lies, just as 
you excel in wickedness, so too my love is and always shall be upon all 
creatures. Even if one person should seem to burn the sacrament with 
fire, or another to trample it underfoot, I alone know the faith of all and 
arrange everything in due measure and patience. I create something out 
of nothing and a visible thing out of an invisible one. I can reveal 
something through a visible sign and shape that, however, truly is one 
thing in what is signified, yet is seen as something else." 

The devil answered: "I experience the truth of this everyday when 
people who are my friends depart from me to become your friends. But 
what more shall I say? The slave left to himself shows well enough by 
his will what he would carry out in act if allowed." Then the Son of 
God spoke once more: "My daughter, believe that I am Christ, the 
restorer of life and not the betrayer, the true one, the very truth itself 
and not a liar, the eternal power without which nothing ever was or 
shall be. If you believe that I am in the hands of the priest, even if the 
priest doubts it, then I am truly in his hands due to the faith of the 
believers and those present, as well as due to the words that I myself 
established and uttered. Everyone who receives me receives both my 
divine and human natures as well as the form of bread. 

What is God if not life and sweetness, illuminating light, delightftil 
goodness, judicious justice, saving mercy? What is my humanity if not 
an active body, the conjunction of God and man, the head of all 
Christians? 

Therefore, those who believe in God and receive his body receive the 
divine nature as well, for they receive life. They also receive the human 
nature by which God and man are joined. Again, they receive the form 
of bread, because the One who is hidden as to his own form is received 
beneath a different form as a test of faith. Likewise, wicked persons 
also receive the same divinity but as a stern judge rather than an 



affectionate friend. They receive his human nature as well, though less 
easily appeased. They also receive the form of bread, for they receive 
the truth hidden beneath the visible form, but it is not sweet to them. 

Once they put me in their mouths and chew, the sacrament is 
fulfilled, but I depart from them with my divinity and humanity, and 
only the form of bread remains for them. It is not that I am not truly 
present in the wicked as well as in the good due to the institution of the 
sacrament, but that the effect is not the same for the good as for the 
wicked. Life itself, God, is offered to man in this sacrifice. So, life 
enters into the wicked but does not remain with them, because they do 
not give up their wickedness. Thus, only the form of bread remains 
there for their senses to perceive. Yet, this is not because the bread's 
form behind the bread's substance has any effect upon them, but 
because they think no more of what they have received than what they 
see and perceive of the form of bread and wine. It is as if a mighty lord 
were to enter someone's house and his appearance were to be noticed 
but the presence of his goodness ignored." 



The Mother's words to the daughter comparing her Son to a poor peasant, and 

about how troubles and persecutions occur to good and bad alike, though they 

lead the good by patience toward purification and reward. 

Book 4 - Chapter 64 

The Mother speaks: "My Son is like a poor peasant who has neither 
ox nor donkey but instead carries the wood himself from the forest as 
well as the other tools needed to complete his work. Among his tools, 
he carries birch-rods. He needs these for two reasons: in order to flog 
disobedient children and to create warmth for cold people. My Son, the 
Lord and Creator of the universe, made himself most poor in order to so 
enrich everyone not with fleeting but with eternal riches. Carrying on 
his back the heavy weight of the bitter cross, he cleansed and 
obliterated everyone's sins with his blood. Among his various works, he 
selected tools of virtue, that is, virtuous persons through whom the 
hearts of many have been inflamed with the love of God through the 



operation of the Spirit of God, thus making the path of truth known. 

He also selected birch-rods, which stand for the lovers of this 
world, through whom the children and friends of God are flogged for 
their own improvement and purification and for their greater precaution 
and reward. The rods also warm the cold children, and even God grows 
warm by their fire. How does this happen? Well, when the worldly 
cause trouble for God's friends as well as for those who almost only 
love God out of fear, these turn in their troubles to God with greater 
fervor, considering the emptiness of the world. Then God has 
compassion on their troubles and gives them encouragement and love. 

But what will become of the rods once the children have been 
flogged? They will surely be cast into the burning fire. God certainly 
does not scorn his own people when he delivers them into the hands of 
the impious. Rather, he is like a father who raises his children and 
makes use in this way of the wickedness of the impious as a means to 
their reward." 



The Mother's admonishment to her daughter with a simile to show how God's 
friends should not weary of nor leave off their work of preaching; also, about the 

great reward for such preachers. 

Book 4 - Chapter 65 

The Mother speaks: "You ought to be like an empty vessel ready to 
be filled, neither so wide that it cannot hold what is poured into it, nor 
so deep that it lacks a bottom. This vessel is your body, which is empty 
when it is a stranger to desire. It has the proper width when the flesh is 
prudently disciplined so that the soul is able to understand spiritual 
things and the body is strong enough to work. The vessel is bottomless 
when the flesh is not restrained by any form of abstinence and the body 
is not denied whatever the mind desires. 

Now listen to what I have to say: My servant uttered an unfeathered 
word when he said: 'What is it to me to be speaking about things that do 



not have to do with my state in life?' Words like that are not fitting for a 
servant of God. Anyone who hears and knows the truth and is silent 
about it is liable to punishment, if not to being completely rejected. 

A certain ruler had a strong castle in which there were four good 
things: undecaying food that chased away all hunger, healthy water that 
quenched every thirst, a sweet-smelling fragrance that drove away all 
poisonous vapors, indispensable weapons to weaken every foe. While 
the ruler was attending to other matters, the castle was at last beseiged. 
When the ruler found out, he said to his herald: 'Go and proclaim the 
following with a loud voice to my soldiers: I, your ruler, shall free my 
castle. Anyone who follows me with a good will shall be with me in my 
glory and receive similar honor. If anyone falls in battle, I will raise him 
up to a life without need or anxiety. I shall give him lasting honor and 
unfailing plenty.' The servant received his orders and made the 
proclamation, but he was not carefiil enough in doing so and the 
proclamation did not reach the ears of the most valiant soldier. So this 
soldier kept away from the battle. 

What will the ruler do to this soldier who would gladly have fought but 
who did not hear the words of the herald? Indeed, he will be rewarded 
for the sake of his good will, but the negligent herald will not be exempt 
from punishment. 

This castle is the Holy Church founded through the blood of my 
Son. In the church is his body that chases away all hunger. In it is the 
water of gospel wisdom, the fragrance of saintly example, and the 
weapons of his passion. This castle is now beset by enemies, for many 
are to be found in the Holy Church who preach my Son with their 
voices but do not agree with him in their conduct. What they speak with 
their voices, they contradict in their intentions, for they do not care 
about their heavenly homeland but only want to gain their own 
pleasure. Accordingly, in order that the enemies of God may decrease in 
number, the friends of God should be unflagging in their efforts, for 
their reward will not be a temporal one but the kind knowing no end." 



The Mother's words to the daughter about how the prudent possession of 



temporal goods does no harm, provided that the desire to possess them is not 

disordered. 

Book 4 - Chapter 66 

The Mother speaks: "What harm does it do if someone's clothes get 
poked by a needle or a bit of iron so long as the skin is not injured? In 
the same way, a prudent possession of temporal goods does no harm, 
provided that the desire to possess them is not disordered. Therefore, 
examine your heart to ensure that your intention is good, because the 
words of God must be spread to others through you. 

As the sluice gate of a water-mill blocks the water and then lets it 
flow whenever necessary, so too you must carefully examine the 
various thoughts and temptations occurring to you in order to get rid of 
vain and worldly ideas, while keeping continously in mind divine ones. 
It is written, you know, that the lower waters flowed downward but the 
upper waters stood like a wall. 

The lower waters stand for carnal thoughts and useless desires. 
These should just flow off without attracting any attention. The upper 
waters stand for the inspirations of God and the words of the saints. 
These should remain in your heart like steadfast walls that no 
temptations can batter away from your heart." 



Christ's words to the bride disclosing his magnificence, and about how all things 
proceed according to his designs, with the exception of sinners' wretched souls. 
Figurative examples are given concerning all this. Also, about how the will must 

be guarded in one's actions. 

Book 4 - Chapter 67 

The Son speaks to the bride: "I am one God together with the 
Father and the Holy Spirit. All things were foreseen and established by 
my divine providence from the beginning and before the ages. All 
things, bodily as well as spiritual, have a certain plan and order, and 



they exist and move along according as my foreknowledge has ordained 
and foreknown. Three examples will help you to understand this. First, 
you can understand it from living things as well as from the fact that the 
woman and not the man gives birth. 

Second, it can be seen from the fact that sweet trees bear sweet 
fruit, while bitter trees bear bitter fruit. Third, it can be seen from the 
stars, that is, that the sun and moon and all the heavenly bodies 
complete their course as predetermined in my divinity. Rational souls 
are also foreknown in my divinity. I know beforehand what they will 
become, but my foreknowledge is in no way an obstacle or hindrance to 
them, for I have given them free voluntary motion, that is, free will and 
the power to choose whatever they like. 

Consequently, as the woman and not the man gives birth, so too the 
good soul, God's wife, should give birth with God's help, for the soul 
was created in order to advance in virtue and grow fruitful through the 
seed of the virtues, so that she may be clasped in the arms of divine 
love. The soul that falls away from her original excellence and from her 
Creator acts contrary to God's plans and is therefore unworthy of God's 
sweetness. 

Second, God's unchanging plan appears in trees, because sweet 
trees bear sweet fruit and bitter trees the opposite. A date has both a 
sweet pulp and a hard stone. Similarly, it has been foreseen from all 
eternity that wherever the Holy Spirit dwells, there all worldly delight 
turns vile, and all worldly honor becomes burdensome. In such a heart, 
however, there is so much strength and hardiness from the Holy Spirit 
that it is not cast down by any adversity nor overly elated by any 
success. It has been similiarly foreseen from all eternity that wherever 
the devil's briar is, the fruit will be red on the outside but all unclean 
and full of prickles on the inside. Thus, while there is momentary and 
apparent sweetness in the devil's delight, it is fiill of thorns and 
tribulations, because the more someone gets entangled in the world, the 
more heavily that person is weighed down by the burden of the account 
to be rendered. And so, just as every tree produces its fruit according to 
the kind of roots and trunk it has, so too every person is judged 
according to the intention behind his or her deeds. 



In the third place, all the elements keep to their own order and 
motion, as foreseen from eternity, and move according to the will of 
their Maker. Likewise, every rational creature should move and prepare 
itself according to the order established by the Creator. When a rational 
creature does the opposite, it is obvious that it is abusing its freedom of 
choice. So, while irrational creatures keep to their limits, rational 
human beings debase their original excellence and render their sentence 
heavier by not making use of their reason. 

Thus, the human will must be guarded. I do no more injury to the 
devil than to my angels. As God requires that chaste, indescribable 
sweetness from his bride, so the devil looks for thorns and prickles from 
his bride. Yet, the devil can in no way prevail, unless the power of the 
will has been corrupted." 



The Mother's words to her daughter about a fox, and about how the devil is like a 

fox, and about how the devil, like a clever fox, deceives people with many and 
varied temptations, and tries all he can to deceive all those whom he sees making 

progress in virtue. 

Book 4 - Chapter 68 

The Mother speaks: "The small animal called a fox is very diligent 
and clever in getting everything it needs. Sometimes it pretends to be 
asleep or even dead so that the birds lose their caution and perch right 
on top of it, and the fox can then easily catch and devour the birds so 
uncautious as to perch there. It watches how the birds fly, and snatches 
and devours any it sees resting from their fatigue on the ground or 
under a tree. However, the birds that fly with both their wings confuse 
and frustrate him in his efforts. 

This fox represents the devil. He is always following God's friends 
and especially those who lack his malicious bile and wicked venom. He 
pretends to be asleep and dead in the sense that he sometimes leaves a 
person free from more serious temptations so as to deceive and ensnare 



him unawares more easily in small ones. Sometimes he even makes 
vice seem like virtue and virtue like vice, in order that a person gets 
caught and falls into a hole and comes to ruin, unless prudence comes to 
his aid. An example will help you to understand this. 

Sometimes mercy can be a vice, namely, when it is practiced 
merely to please people. Rigorous justice can be injustice, when it is 
exercised because of greed or impatience. Humility can be pride, when 
one makes a display of it in order to attract attention. Patience seems to 
be a virtue but is not in a situation where one would seek revenge if one 
could, but must endure an offense simply because there is no 
opportunity for revenge. Sometimes the devil also submits people to 
trials and tribulations in order to break them through excessive sadness. 
Sometimes, too, the devil fills people's hearts with anxiety and worry so 
as to make them become lukewarm in God's service or, when they are 
careless in small respects, to make them fall in greater ones. 

It was in this way that the person of whom I am speaking was 
tricked by the fox. When he reached old age and had everything he 
wanted, and declared himself to be happy and to wish to go on living, 
he was then snatched away without the sacraments and without atoning 
for his life and deeds. Like an ant, he used to gather his stores night and 
day, though not in the storehouse of the Lord. But, when he had reached 
the entrance of the anthill where he was bringing his grain, he died and 
left his work for others. He who does not fruitfully gather in the time of 
harvest will not have the enjoyment of the corn. 
Happy are those birds of the Lord that do not sleep beneath the trees of 
worldly delights but in the trees of heavenly desires. If ever a 
temptation of that wicked fox, the devil, lays hold of them, they quickly 
fly away on the wings of humble confession and the hope of heavenly 
assistence." 

EXPLANATION 

Christ, the Son of God, speaks: "This provost is material for the 
episcopate. Whoever wants to climb the tree of sweet fruit should be 
free from every burden, girded and ready for gathering, having a clean 
vessel in which to put the fruit. Let this man seek eagerly now to 



decorate his body with virtues. He should supply it with the necessities 
but not the superfluities of life. He should flee the occasions of 
incontinence and greed and show himself to be a clean mirror and an 
example for imperfect men. Otherwise a horrible fall will come upon 
him, a sudden end by the stroke of my hand." 
All this came to pass. 



Christ's words to the bride comparing the good conduct and good deeds of the 
clergy to clear water and their bad conduct and bad deeds to filthy, brutish water 

Book 4 - Chapter 69 

The Son speaks: "You can tell that water from a spring is not good, 
depending on three things. First, if the water does not have the proper 
color; second, if it is muddy; third, if it is always stagnant and not in 
motion, letting in dirt but not getting rid of it. 

By these waters, I have in mind the conduct and hearts of the clergy. In 
the goodness of their conduct, they should be like springwater that is 
sweet to drink, impervious to all the dirt of vice. Therefore, a priest's 
proper color is true humility. The more he sees himself as obliged to 
work for God, the more he will humble himself in thought and deed. 
The devil's color is found wherever there is pride. Pride is like a leprous 
hand scooping up water from a spring and making the water itself seem 
repulsive to those watching. In the same way, a priest's pride shows his 
works to be defiled. 

The water is muddy if a priest is greedy and not content with the 
necessities of life. When he is anxious he is useless to himself and 
harmful to others through the example of his greed. Third, the water is 
unclean when it lets in but does not rid itself of any dirt. This arises 
both from its outlet being closed and because it has no motion. A priest 
is thus unclean when he loves carnal pleasures in his heart and body and 
does not get rid of the unclean things that occur to him. Blemishes 
anywhere on the body are ugly but especially so on the face. In the 
same way, impurity should be hateful to everyone but especially to 
those who are called to higher things. Accordingly, those priests should 



be chosen for my work who are not fiill of verbose knowledge but of 
humility and purity, who behave well in themselves and teach others by 
word and example. Even a leprous hand is useful for my work, 
provided the mind is good and the spiritual hand is not lacking." 



The Mother's words to her daughter narrating in order the passion of her blessed 
Son, and describing her Son 's beauty and form. 

Book 4 - Chapter 70 

The Mother speaks: "When my Son's passion was near at hand, 
tears filled his eyes and sweat covered his body from fear of suffering. 
Next, he was taken from my sight, and I did not see him again until he 
was led out to be scourged. 

He was then dragged along the ground and thrown down so cruelly and 
violently that it knocked his head about and broke his teeth. He was 
struck on his neck and cheek so forcefiilly that the sound of the blows 
reached my ears. 

At the command of the executioner, he undressed himself and freely 
hugged the pillar. He was bound with a rope and then scourged with 
barbed whips. The barbs caught in his skin and were then pulled 
backward, not just tearing but plowing into him so as to wound his 
whole body. 

At the first blow, it was as though my heart had been pierced and I 
had lost the use of my senses. Then, coming out of it, I see his whole 
wounded body - for his body was naked during the scourging. Then one 
of his enemies said to the executioners: 'Do you intend to kill this man 
without a sentence and cause his death yourselves?' He cut the ropes as 
he said this. Once released from the pillar, my Son turned first to get his 
clothes, yet he was not given the time to put them on but was led away 
while still putting his arms into his sleeves. The footprints he left at the 
pillar were so fiill of blood that I could easily make them out and see 
which way they led by the mark of his blood. And he wiped his bloody 
face with his tunic. 



After the sentence he was led out carrying the cross, but, along the 
way, another man took his turn carrying it. Once he arrived at the place 
for crucifixion, a hammer and four sharp nails were ready for him there. 
He took off his clothes when ordered but covered his private parts with 
a small cloth. He proceeded to tie it on as though it gave him some 
consolation to do so. The cross was planted firmly, and the crossbeam 
was so placed that the juncture was at the center of the shoulder blades. 
The cross did not have any kind of headrest. The sign with his sentence 
on it was attached to each arm of the cross sticking out above the head. 

On being ordered, he lay down with his back to the cross and, when 
he was asked to do so, first stretched out his right hand. Then, since his 
left hand could not reach the other corner of the cross, it had to be 
stretched out at full length. His feet were similarly stretched out to 
reach the slots for the nails and placed crosswise, and, as if they had 
been loosened from the shinbones, were fastened to the wood of the 
cross by two nails driven through solid bone, as had been done with his 
hands. At the first hammer stroke, I was thrown into a stupor of sorrow, 
and when I awoke I saw my Son already fastened to the cross. I heard 
men saying to one another: 'What has this man committed - theft, 
robbery, or fraud?' Others answered that he was a fraud. Then the crown 
of thorns was pushed down on his head so hard that it came down to the 
middle of his forehead. Streams of blood poured down from where the 
thorns sat and filled his face and hair and eyes and beard so that almost 
nothing at all but blood could be seen. He could not even see me 
standing there by the cross without blinking to get rid of the blood. 

After he had entrusted me to his disciple, he lifted up his head, 
raised his weeping eyes to heaven, and cried out with a voice from deep 
within his chest, saying: 'My God, my God, why have you abandoned 
me?' Never was I able to forget that cry, not until I came to heaven, the 
cry that he uttered, moved more by my suffering than by his own. Now 
the color of death appeared in those parts of his body that were visible 
beneath the blood. His cheeks cleaved to his teeth. You could count his 
thin, naked ribs. His stomach, emptied now of all its juices, was sucked 
in toward his back, and even his nostrils looked thin now. When his 
heart was near to breaking, his whole body shook and his beard fell 
toward his chest. Right then, I collapsed lifeless to the ground. His 



mouth remained open, as he had already breathed his last. His tongue 
and teeth and the blood in his mouth were visible to onlookers. His 
half-closed eyes had rolled backward. His now dead body sagged 
downward, with his knees bent to either side, and his feet bending on 
the nails like hinges. 

Meanwhile other people standing nearby were saying almost 
insultingly, 'O, Mary, your son is dead.' Others, more nobleminded, 
were saying: 'Lady, your son's suffering is now ended unto his eternal 
glory.' A little later, after his side had been opened, the lance was pulled 
out with blood that was brown in color showing on its tip, which meant 
that the lance had pierced his heart. That penetrating lance was also felt 
going through my own heart, and it is a wonder that my heart did not 
burst. Though the others were going away, I could not go away. I felt 
almost comforted to be able to touch his body when it was taken down 
from the cross, and take it in my arms, and explore his wounds and 
wipe away the blood. I closed his mouth with my fingers and shut his 
eyes as well. I could not bend his rigid arms all the way back to repose 
on his chest but only across his stomach. His knees could not be 
straightened out but pointed outward in the same position in which they 
had stiffened on the cross." 

The Mother speaks again: "Though you cannot see my Son as he 
exists in heaven, hear at least how he was in body on earth. He was so 
fair of face that no one, not even someone very sad at heart, could see 
him face-to-face without being cheered at his sight. The righteous were 
cheered with spiritual comfort, but even the wicked found relief from 
the sorrow of the world for as long as they looked on him. For that 
reason, people who were sad used to say: 'Let us go and see Mary's son 
and at least find some relief as long as we are there.' 

In his twentieth year of age, he was perfect in size and manly 
strength, tall for the men of medium height in those days, not fleshy but 
well built as to muscles and bones. His hair, eyelashes, and beard were 
golden brown. His beard was a palm-width in length. His forehead was 
neither sunken but straight. His nose was evenly built, neither too little 
nor too large. 
His eyes were so limpid that even his enemies loved to gaze on him. 



His lips were not too thick and were bright red. His jaw did not jut out 
and was not too long but attractive and of a fine length. His cheeks were 
nicely rounded. He was fair-skinned with traces of red, and he had 
straight posture. There was not a blemish on his whole body, as his 
scourgers can testily who saw him bound to the pillar completely 
naked. There were never any vermin or knots or dirt in his hair." 



Christ puts loving questions to the bride, and she gives humble answers to him, 

and about how Christ submitted three praiseworthy states to the choice of the 

bride: the state of virginity, the married state, and the widowed state. 

Book 4 - Chapter 71 

The Son of God speaks to his bride: "Answer for me the four 
questions I ask. If someone gives his friend a fruitful vine but keeps it 
close to his own house so that he might have the pleasure of seeing and 
smelling it, what should the giver say if the new owner of the vine were 
to ask if he could transplant it to another place where it could bear more 
plentifiil fruit?" She answers: "If the friend gave him it out of love and 
was sensible and desired the good for his friend, then he would 
certainly allow him to do whatever he wanted with the vine, saying: 
'My friend, though it makes me happy to have the vine close by, still it 
does not yield me much fruit, and so I am happy if you can transfer it, if 
you like, to a more fertile spot.' " 

The Lord asked a second time: "If parents were to give their 
maiden daughter to a young man, and she consented to the youth, but if 
the boy, when asked by the parents whether he wanted to have her or 
not, does not give an answer, is the girl betrothed then or not?" She 
answered: "It seems to me that, since the boy did not express his own 
wishes, the girl is not betrothed." 

The Lord spoke a third time: "A noble youth in the company of 
three maidens proposed to them that whichever of them could express 
herself in a way that excited his love the most would obtain that which 
the youth loved the most. The first girl answered: 'I love this young man 



so much that I would rather die than disgrace myself with another man.' 
The second girl said: 'And I would rather suffer any kind of pain than 
utter a single word against his wishes.' The third answered: 'I would 
prefer to suffer any kind of bitter pain or condemnation rather than see 
his least little scorn or condemnation.' " Then the Lord said: "Tell me, 
which of these three maidens loved the youth most and should receive 
his preferential love?" She answered: "It seems to me that they all loved 
him equally, since they were all of one accord in his respect, and all of 
them equally deserve to have his love." 

The Lord spoke a fourth time: "A man once consulted his friend 
and said: 'I have very fertile wheat. If it is sown in the ground, it yields 
a great crop. 

However, I am very hungry, so what do you think is more advisable: to 
eat it or to sow it in the ground?' His friend answers: 'Your hunger can 
be stilled at another time. Now it is more useful for you to sow it in the 
ground.' " Then the Lord added: "My daughter, do you not think the 
same - should not the person experiencing hunger endure it and plant 
the grain so that it will be good for many people?" 

The Lord said again: "These four examples apply to you. Your 
daughter is like a vine that you have vowed and given to me. Now, 
however, since I know a more suitable place for her, I want to transplant 
her where I please, and you should not be upset by this, since you gave 
your consent to the transplantation." 

The Lord said again: "You gave me your daughter, but I did not 
show you which would be more acceptable to me, her virginity or her 
matrimony, or whether your sacrifice pleased me or not. Therefore, the 
things that were done in uncertainty can be changed and corrected now 
that they are known with certainty." The Lord said again: "Virginity is 
good and most excellent, for it resembles the angelic state, provided it is 
maintained with wisdom and virtue. 

But if the one is missing from the other, that is, if there is virginity of 
the flesh but not of the mind, then that virginity has been deformed. A 
devout and humble housewife is more acceptable to me than a proud 
and immodest virgin. A God-fearing housewife, who is in control of 
herself and lives according to the rule of her state, can win equal merit 



as a humble and modest virgin. Although it is a great thing to stand the 
test of fire without burning, it is an equally great thing to remain outside 
the fire of the religious state but to be willing to be in the fire and to 
burn with greater ardor outside the fire than one does who is in the fire. 

I offer you the example of three women - Susanna, Judith, and 
Thecla the virgin. The first was married, the second a widow, the third a 
virgin. They had different ways of life and made different choices, but 
they gained a similar reward by their meritorious deeds. When Susanna 
was falsely molested by the priests, she preferred, out of love for God, 
death to disgracing her state in life. Because she feared me as being 
everywhere present, she deserved to be saved and to be glorified for the 
sake of her salvation. When Judith saw the dishonor done to me and her 
people being lost, she was so troubled that she not only exposed herself 
to blame and condemnation for the sake of her love for God, but was 
also prepared to suffer punishment for my sake. Finally, Thecla, who 
was a virgin, preferred to suffer bitter torments than to utter a single 
word against me. These three women, although their actions were not 
one and the same, nevertheless were equal in merit. Therefore, whether 
virgin or widow, everyone is equally capable of pleasing me, provided 
that all their desire is directed toward me and that their life is virtuous." 

The Lord said again: "It is equally acceptable to me whether your 
daughter remains a virgin or marries, provided that it is done according 
to my will. What would it profit her if she perhaps were cloistered in 
body but remained outside the walls in her mind? Or, which would be 
more glorious: to live for herself or for the benefit of others? I know 
and foresee all things, and I do nothing without a reason. Therefore, she 
shall not arrive at her destination by the first fruit, for that would be out 
of fear, nor the second fruit, for that would be out of lukewarmness. 
She will, however, arrive in the middle state, for that has just the right 
warmth of love and fruit of virtue. However, the man who is to receive 
her should possess three things - housing, clothing, and food enough to 
receive her." 

EXPLANATION 

The Son speaks: "You are wondering why this virgin did not come 



to be married in the way you hoped. I answer by way of a parable. A 
certain nobleman arranged to give his daughter in marriage to a poor 
man. This man, who was to have been betrothed to the maiden, broke 
the laws of the city and was dishonorably expelled by the citizens and 
did not get the maiden whom he desired. I have acted in the same 
manner with the ruler of this country. I promised to do great things for 
him, but instead he joined my enemies and therefore did not obtain the 
things I promised him. 

But you might ask: Could I not foresee the future? Of course, I 
foresaw it, in the same way as can be read in the case of Moses and his 
people. I have revealed and do reveal many things so that people can 
prepare themselves for good things and know what to do and wait 
patiently. Know, however, that one woe has passed and another shall 
come upon the ungrateful people of this kingdom in order that my 
blessing may afterward come upon the humble persons who entreat my 
mercy. Know, too, that it would be better for this virgin to follow the 
advice of the wise and of me." 

This virgin is believed to have been Lady Cecilia, St. Birgitta's 
daughter. Concerning her, see St. Birgitta's biography. 



The words of Christ concerning the sisters of the risen Lazarus, and about how 
(as I believe) the sisters stand for the bride and her daughter, Lazarus for the 

soul, the Jews for envious persons, and about how God has shown the latter 
greater mercy than he did for the sisters of Lazarus, and about how people who 

talk much but do little become indignant against those who do good deeds. 

Book 4 - Chapter 72 

The Son speaks: "There were two sisters, Martha and Mary, whose 
brother I raised from the dead. After his resurrection, he served me 
more than before. His sisters, too, though they had been my servants 
and zealous in attending to me before their brother's resurrection, 
showed themselves much more solicitous and devoted afterward. I have 
treated you in a similar way spiritually. Thus, I raised your brother, that 
is, your soul that - fetid after being dead for four days - had separated 



itself from me by breaking my commandments, by base desire and 
delight in the sweetness of the world and of sins. 

There were, however, four reasons that moved me to raise Lazarus. 
The first was that he had been my friend while he lived. The second 
was the love of his sisters. The third was that Mary's humility had 
earned such a reward when she washed my feet. She deserved to be 
gladdened and honored to the extent to which she had lowered herself 
for my sake in the sight of the guests. The fourth reason was to manifest 
the glory of my human nature. These four reasons do not, however, 
apply to you, since you love the world more than they did. Therefore, 
my mercy toward you is greater than my mercy toward those sisters. It 
is clearly all the greater inasmuch as spiritual death is more dangerous 
than bodily death, and the resurrection of the soul is more glorious than 
bodily resurrection. 

Hence, since my mercy excels your deeds, welcome me, as those 
sisters did, into the home of your minds with most fervent charity, 
loving nothing as me, having total trust in me, each day humbling 
yourselves along with Mary by weeping for your sins, unashamed to 
live humble among the proud, chaste among the unchaste, showing to 
others outwardly how much you love me inwardly. Furthermore, like 
those sisters, you ought to be of one heart and one mind, strong in 
scorning the world and quick in praising God. If you do so, then I will 
raise your brother - your soul - for you and protect it from being killed 
by the Jews. 

What would it have profited Lazarus to rise from a present death, 
unless, by living more virtuously in the present life, he might rise up 
more glorious to a second and lasting life? Who are the Jews who 
sought to kill Lazarus if not those who become indignant because you 
lead better lives than theirs, who have learned to speak loftily but to do 
little, who, seeking the approval of others, scorn the deeds of their 
predecessors with all the greater scorn the less they themselves deign to 
understand the higher truths? 

There are many such people. They know how to discourse on the 
virtues but not how to observe them by leading virtuous lives. Their 



souls are therefore in danger, because their words are many but their 
deeds are not to be seen. Did my preachers act in this manner? By no 
means! They certainly did not admonish sinners with lofty words but 
with few and charitable words, and they were ready to give their own 
souls for the souls of sinners. Through their charity, others obtained 
charity, for the teacher's zeal forms the mind of the listener more than 
mere words do. Many preachers nowadays say abstruse things about 
me, but no fruit comes of it, because wood is not set on fire by merely 
blowing on it but only with the aid of sparks of fire. 

I shall guard and protect you from these Jews so that you will not 
leave me because of what they do or say. Yet, I shall not protect you in 
such a way that you escape every suffering but that you may not 
succumb due to lack of patient endurance. Stick to your resolution, and 
I shall set your will on fire with my charity." 



The Virgin's words to the bride concerning how she should not be upset about the 
knight who was declared to be dead and shown to her as though dead. 

Book 4 - Chapter 73 

A certain knight who was alive was declared to be dead. In a 
spiritual vision he was also shown to the bride to be as though he were 
dead and begging for help. Because this lady was upset by his death, the 
Mother of mercy said to her: "Daughter, you will find out in time 
whether or not the knight is dead, but we still want to strive so that he 
may live a better life." 



Christ's words to his bride; John the Baptist's words of praise to Christ, and the 

devout prayers he pours forth in Christ's presence on behalf of Christians and 

especially for a certain knight. Through John's prayers, the knight, with his own 

hands and with the helping hands of the glorious Virgin and of Peter and Paul, is 

armed and decorated with spiritual weapons, that is, with the virtues. Also, what 

each of these bodily weapons signifies, and about praying well. 



Book 4 - Chapter 74 

The Son of God was speaking to his bride, saying: "You set it down 
today that it is better to forestall than to be forestalled. Indeed, I 
forestalled you with my sweet grace so that the devil would not gain 
control of your soul." 

John the Baptist suddenly appeared and said: "Blessed are you, God! 
You preexist all things. There has never been another god together with 
you or besides you nor will there ever be any after you, for you are and 
were one God forever. You are the truth promised by the prophets. 
While yet unborn I rejoiced in you. I recognized you more fiilly when I 
pointed you out. You are our joy and our glory, our longing and our 
delight. The sight of you fills us with an indescribable pleasure, which 
none knows but the one who has tasted of it. You are our only love. It is 
no wonder that we love you, for you are love itself, and you love not 
only those who love you but, being the creator of all, you are even 
charitable to those who scorn to know you. Now then, my Lord, 
because we are rich through you and in you, we ask you to give of our 
spiritual riches to those who lack riches so that more people may 
partake of our good fortune, just as we rejoice not in our own merits but 
in you." 

Christ answers: "You are indeed an uppermost limb alongside and 
next to the head. Yet the neck is closer and more excellent. As I am the 
head of all, so my Mother is like the neck, and then come the angels. 
You and my apostles are like the joints of the backbone, for you not 
only love me, but you also honor me by helping those who love me. 
What I said therefore remains firm: The works that I do, you shall also 
do, and your will is my will. As the head of the body does not move 
without its limbs, so too in your spiritual connection and union with me 
it is not one thing to wish and another to be able to do, but rather you 
have every ability to do what each one of you wishes. Therefore, your 
request shall be fulfilled." 

After these words were spoken, John brought a certain knight who 
was almost half-dead into their midst and said: "Here, Lord, here is a 
man who has consecrated his knighthood to you. He is trying to 
struggle but is not strong enough, for he is unarmed and weak. I am 



bound to help him for a twofold reason, both because of his parents' 
merits and because of the love he feels toward my honor. Therefore, for 
your own glory, give him a knight's attire to keep the shame of his 
nakedness from being seen." 

The Lord answered: "Give him what you like and fit him out as you 
please!" Then John said: "Come, my son, and receive from me the first 
garment of your knighthood. Once you have it, you will more easily be 
able to receive and bear the rest of your knightly gear. It is fitting for a 
knight to have a soft and smooth tunic close to his skin. The bodily 
tunic is soft and smooth, and likewise your spiritual tunic must be to 
keep God dear to your soul and delightful to your affections. 

Delight in God comes from two things: the consideration of his 
kindnesses, and the remembrance of the sins you have committed. I had 
both of them as a boy. You see, I considered what a grace God had 
prepared for me while I was not yet born, and what a blessing he had 
given me after my birth. I sighed to consider how I might worthily 
repay my God. I considered, too, the instability of the world, and so I 
ran off to the desert where my Lord Jesus became so sweet for me that 
the thought of all the world's pleasures wearied me and the mere desire 
for them became a burden. Come, then, and put on this tunic, for the 
rest will be given to you in due time." 

Then Blessed Peter the Apostle appeared and said: "John gave you 
a tunic, but I, who fell low but got up like a man, shall procure for you a 
coat of mail, that is, divine charity. Just as chain mail consists of many 
iron rings, so too charity protects a man against enemy missiles and 
makes him more even-tempered in enduring the evils that threaten, 
more agile in honoring God and more fervent in divine works, 
invincible in adversity, calm in hope, steadfast in the tasks he 
undertakes. This chain mail should shine like gold and be as strong as 
steel and iron, for everyone who has charity should be as malleable as 
gold in the endurance of adversity as well as shining in wisdom and 
discernment so as not to exchange heresy for sound faith nor doubt for 
certain truth. 

The mail must be as strong as iron. Just as iron subdues all, so too a 



man of charity must be eager to humble all those who stand in the way 
of faith and good morals without yielding because of abusive language. 
He must not bend due to friendships nor grow lukewarm for the sake of 
his own material comforts. He must not hide for the sake of bodily ease, 
nor be afraid of dying, for no one can take someone's life away without 
God's permission. Now, though chain mail consists of many rings, 
nevertheless the chain mail of charity is woven of two principal rings. 
The first ring of charity is the knowledge of God and the frequent 
consideration of divine kindnesses and precepts. 

This makes a man recognize how he should behave toward God, 
toward his neighbor, and toward the world. The second ring is the 
curbing of one's selfish will for God's sake. Everyone with a perfect and 
whole love of God keeps nothing of his own will for himself if it goes 
against God. Here, my son, God gives you this coat of mail, which I 
have won for you as was anticipated by God's grace." 

Blessed Paul then appeared and said: "O, my son, Peter, the chief 
pastor of the sheep, gave you a coat of mail. Of love for God, I shall 
give you that cuirass that is love for your neighbor, a willingness to die 
freely for your neighbor's salvation with the help of God's grace. Just as 
many plates are combined in a cuirass and bound together with nails, so 
too there are many virtues that come together in the love for one's 
neighbor. Everyone who loves his neighbor is bound to feel sorrow, first 
of all, because not all of those redeemed by the blood of Jesus Christ 
repay God with love in return. He should feel sorrow, in the second 
place, because the Holy Church, God's bride, is not in the most 
commendable condition. Third, because there are very few who 
remember God's sufferings with anguish and love. Fourth, he should be 
on his guard so that his neighbor may not be corrupted by any bad 
example of his own. Fifth, he should give his possessions to his 
neighbor cheerfully and pray to God for him that he may advance and 
become perfect in every goodness. 

The nails that hold the plates together are godly words. When a 
charitable man sees his neighbor in trouble, he should comfort him with 
words of charity; he should defend him when unjustly attacked; he 
should visit the sick, ransom hostages, and not be ashamed of the poor. 



He should ever love the truth, put nothing ahead of the love of God, and 
never swerve from the way of justice. I myself was outfitted with this 
cuirass, for I was weak with the weak, unashamed to speak the truth in 
the sight of kings and princes, and ready to die for the salvation of my 
neighbor." 

Then the Mother of God appeared and said to the knight: "My son, 
what do you still need?" And he said: "I have no helmet for my head." 
The Mother of mercy then said to the guardian angel of his soul: "How 
did your guardianship benefit his soul and what do you have to present 
to our Lord?" The angel answered: "I do have something to present, but 
it is not much. Sometimes he gave alms and sometimes said prayers. 
Sometimes, too, he denied his own will for God's sake, sincerely asking 
God to make the world become distasteful to him and God dear to him 
above all things." 

The Mother answered: "It is good that you have something to bring. 
We will then do what a skillfiil goldsmith does when he is about to 
make some grand object out of gold. If he needs gold and does not have 
it, he turns for help to friends who have it. His friends who have gold 
help him to complete his work. If a person is making an object of clay, 
who will give him any gold? It is not fitting to mix gold with clay. 
Therefore, all the saints, rich in gold, will together with me earn a 
helmet for you to have. This helmet is the intention of pleasing God 
alone. As a helmet protects the head from arrows and blows, so too a 
good intention directed toward God alone protects the soul so that the 
temptations of the devil do not prevail against it, and it introduces God 
into the soul. 

The good knight George had this intention, as did Maurice and 
many others, including the thief who hung on the cross. Without it, no 
one can lay a good foundation or come to his reward. The helmet 
should have two openings in front of the eyes to allow one to see in 
advance anything approaching. These openings are discernment 
concerning things to be done and caution concerning things to be 
omitted, for, without discernment and forethought, many things that 
seem good at the start turn out to be bad in the end." 



The Mother asked the knight again: "What do you still need, my 
son?" And he answered: "My hands are naked and have no armor." The 
Mother said: "I will help you so that your hands will not be naked. Just 
as you have two bodily hands, you likewise have two spiritual ones. 
The right hand with which the sword is held symbolizes the work of 
justice. There should be five virtues like five fingers there. The first 
finger means that every just person must first be just to himself This is 
done by guarding against anything in one's speech, action, or example 
that might offend one's neighbor so that one does not undo through 
one's own disorderly behavior what one teaches to others or justly 
reprehends in them. The second finger means not to carry out justice or 
the deeds of justice for the sake of human favor or worldly greed but for 
the love of God alone. The third means not to show unjust fear of 
anyone nor to dissemble anything out of friendship nor to swerve away 
from justice for anyone's sake, rich or poor, friend or foe. 

The fourth means to be ready and willing to die for the sake of 
justice. The fifth means not only to do justice but also to love justice 
wisely. The result of this is that the sentence shows both mercy and 
justice, and the person who commits a lesser sin is corrected in one 
way, while the person who commits a greater is corrected in another 
way, and the person who sins from ignorance in one way, while the 
person who sins by design or malice in another way. Whoever has these 
five fingers should be careful not to sharpen his sword through 
impatience nor dull it through worldly pleasure nor drop it through 
imprudence or darken it through frivolity. 

The left hand symbolizes godly prayer. This, too, has five fingers. 
The first is a firm belief in the articles of faith concerning the divine and 
human natures, putting it all into practice and believing all that the Holy 
Church, God's bride, professes. The second is the reftisal to sin 
deliberately against God along with the desire to make reparation for all 
the sins you have committed through contrition and atonement. The 
third is to entreat God to turn the love of the flesh into a spiritual love. 
The fourth is living for nothing else in the world but to give glory to 
God and to reduce the amount of sin. The fifth is never to rely on your 
own strength in any way but ever to fear God and to await death at any 
hour. There, my son, these are the two hands you should have. With the 



right hand you must brandish the sword of justice against the 
transgressors of justice. With the left hand of prayer you must plead for 
God's help so that you never trust to your own righteousness nor 
become insolent toward God." 

Blessed Mary appeared again and said to the knight: "What do you 
still need, my son?" He answered: "Leg armor." And she said: "Listen 
to me, O knight who once belonged to the world but now is mine. God 
created everything in heaven and on earth, but worthiest and most 
beautifiil among the lower creatures is the soul, similar to good will in 
her conceptions. Just as many branches shoot forth from a tree, so too 
every virtuous perfection shoots forth from the soul through spiritual 
exercise and activity. Therefore, in order to obtain spiritual leg armor, 
you must, by the grace of God, begin with good will. 

A twofold consideration must support your will, like two legs 
standing on golden bases. The perfect soul's first leg is the following 
consideration: that you would refuse to sin even if no punishment were 
to follow. The second leg consists in doing good works with great 
patience and love of God, even in the face of your own damnation. The 
knees of the soul are the cheerfulness and fortitude of a good intention. 
As the knees curve and bend with the use of the legs, so too the soul's 
intention should bend and stop in obedience to reason according to the 
will of God. 

It is written that spirit and flesh are opposed to each other. Thus, 
Paul also says: 'I do not do the good I want.' It is as if he said: 'I want to 
do good according to the soul but I am unable because of the weakness 
of the flesh. Yet, what happens when I am sometimes able to do them 
though not cheerfully?' Shall the Apostle be deprived of his wages 
because he had the will but not the ability, or because he did good 
things but not cheerfully? Certainly not! 

Rather, his reward will be increased twofold: first because, with 
respect to the outer man, the action was difficult for him due to the 
flesh's resistance to the good; second because, with respect to the inner 
man, he did not always receive spiritual consolation. Accordingly, many 
secular people work in the world but receive no reward for it, because 



they act out of carnal motives. If their work was a command from God, 
they would not be as eager to do it. These two legs of the soul, then, the 
refusal to sin against God and the intention of doing good works, even 
should damnation follow, must be equipped with a double armor, 
namely, the discerning use of temporal goods and the discerning desire 
to seek heavenly ones. The discerning use of temporal goods means 
possessing them for the purpose of a moderate subsistence and not in 
excess. The discerning desire for heavenly goods means the intention of 
earning heaven through good works and exertion. The human creature 
has turned away from God through ingratitude and sloth and must 
therefore return to God by work and humility. So, my son, since you do 
not have these, let us turn to the holy martyrs and confessors who 
abounded in such riches and ask them to help you." 

Then the saints appeared and said: "O, Blessed Lady, you bore the 
Lord of life and you are the Lady of all creation. What is there that you 
cannot do? You wish, and it is done. Your will is always our will. You 
are truly the Mother of love, for you attend to everyone with love." The 
Mother appeared again and said to the knight: "Son, we still lack the 
shield. A shield needs two things: on the one hand, strength, and, on the 
other, the emblem of the lord under whom one is serving as a soldier. 
The spiritual shield signifies the consideration of God's bitter passion. 
This should be on your left arm next to your heart so that as often as 
carnal pleasure entices your mind, you may recollect the bruises of 
Jesus Christ. Whenever the world's disdain and opposition sting and 
sadden your mind, you should recall the poverty and ignominy of 
Christ. Whenever honors or a long life in the flesh entice you, you 
should call to mind Christ's bitter suffering and death. 

Such a shield should possess both the strength of perseverance in 
goodness and the breadth of love. The emblem on the shield should be 
of two colors, because nothing is seen more clearly at a distance than 
something composed of two bright colors. The colors decorating the 
shield of the consideration of the divine passion are, on the one hand, 
self-control over disorderly emotions and, on the other hand, purity and 
restraint with regard to the promptings of the flesh. 

Indeed, heaven is lit up by these two colors, and the angels see 



them and exult with joy, saying: 'Behold the sign of purity and the token 
of our fellowship! We must help this knight.' The demons see the knight 
decorated with these tokens on his shield and exclaim: 'What shall we 
do, fellows? This knight is fearful to encounter and gloriously armed. 
At his sides are the weapons of virtue, behind him stands an army of 
angels, at his left he has a most watchfiil guardian, God himself, and all 
around him there are plenty of eyes attentive to our wickedness. We can 
do battle with him only to our shame, because we can in no way 
prevail.' How happy is that knight whom the angels honor and in fear of 
whom the demons tremble! But, my son, since you have not yet 
acquired this shield, let us ask the holy angels who shine in spiritual 
purity to help you." 

The Mother speaks again: "My son, we still lack a sword. A sword 
needs two qualities: first, it should have sharp edges and, second, it 
must be thoroughly sharpened. The spiritual sword is trust in God in 
order to fight for justice. This trust should have two edges: upright 
justice in prosperity, as it were, on the right edge, and thanksgiving in 
adversity, as it were, on the left edge. Good Job had such a sword. 
When he was prosperous, he offered sacrifice for his children and was 
like a father to the poor, and his door stood open for the wayfarer. He 
did not walk in the way of vanity nor covet the goods of others but 
feared God as the One who sits on the waves of the sea. Then again, he 
gave thanks in adversity. When he lost his children, when he was 
upbraided by his wife and afflicted with horrible boils, he bore it all 
with patience, saying: 'The Lord has given, the Lord has taken away. 
Blessed be the Lord.' This sword should be kept thoroughly sharpened 
by crushing the assailants of justice as did Moses and David, by 
showing zeal for the law like Phinehas, by speaking firmly like Elias 
and John. O, how many people nowadays have a very dull sword! Even 
if they speak in word, they lift not a finger and pay no heed to God's 
glory in their quest for human favor. And so, because you have no such 
sword, let us ask the patriarchs and prophets who had such great trust in 
God, and a sword shall be given to us." 

The Mother appeared again and said to the knight: "My son, you 
are still in need of something to cover your weapons and protect them 
from rust and damage from rain. This covering is charity, the readiness 



to die for God, and even - if it were possible - to be separated from God 
for the sake of the salvation of one's brethren. This kind of charity 
covers all sins, preserves the virtues, placates God's wrath, makes all 
things possible, frightens demons away, and is the joy of angels. This 
covering should be white on the inside and gleam like gold on the 
outside, for wherever the zeal of divine love is found neither the one 
kind of purity nor the other is neglected. The apostles were full of this 
charity. We must ask them to help you." 

The Mother appeared again and said: "My son, you still have need 
of a horse and saddle. The spiritual signification of the horse is baptism. 
Just as a horse has its four legs and carries a man on the journey he 
must accomplish, so too baptism, as signified by the horse, carries a 
man in the sight of God and has four spiritual effects. The first effect is 
that the baptized are liberated from the devil and bound to the 
commandments and service of God. The second effect is that they are 
cleansed from original sin. The third is that they are made God's 
children and coheirs. The fourth is that heaven is opened to them. 

Yet how many there are today who, having reached the age of 
reason, pull the reins on the horse of baptism and ride it off on a false 
path! The baptismal path is true and rightly followed when people are 
instructed and upheld in good moral habits before reaching the age of 
reason and when, upon reaching the age of reason and carefiilly 
considering what was promised at the baptismal font, they keep their 
faith and love of God intact. However, they ride away from the right 
path and rein the horse in when they prefer the world and the flesh to 
God. 

The saddle of the horse or of baptism is the effect of the bitter 
passion and death of Jesus Christ, which gave baptism its efficacy. 
What is water if not an element? As soon as God's blood was poured 
out, God's word and the power of God's outpoured blood entered into 
the element. Thus, by the word of God, the water of baptism became the 
means of reconciliation between humankind and God, the gate of 
mercy, the expulsion of demons, the way to heaven, and the forgiveness 
of sins. So those who would boast of the power of baptism should first 
consider how the effect of baptism was instituted through bitter pain. 



When their mind swells up with pride against God, let them consider 
how bitter their redemption was, how many times they have broken 
their baptismal vows, and what they deserve for their relapses into sin. 

In order to sit firmly in the saddle of the baptismal effect, two 
stirrups are needed, that is, two considerations in prayer. First one 
should pray in such a way: 'Lord God almighty, blessed are you who 
have created and redeemed me. Although I am worthy of damnation, 
you showed tolerance for my sins and brought me back to repentance. 
Lord, in the presence of your majesty, I admit that I have uselessly and 
culpably wasted all that you have given me for my salvation. I have 
wasted the time given for penance on vanities, lent my body to 
excesses, and used up the grace of baptism through pride. I loved it all 
more than you, my creator and redeemer, my nourisher and protector. 
And so, I beg for your mercy, for I am wretched in myself Because I 
did not acknowledge your kind patience toward me or fear your terrible 
equity, I gave no thought as to how I should requite you for your 
innumerable good gifts. Rather, day by day I sought to provoke you 
with my wickedness. Therefore, I have only one thing to say to you: 
Have mercy on me, God, according to your great mercy!' 

The second prayer is like this: 'Lord God almighty, I know that 
everything I have comes from you and that I am nothing without you 
and can do nothing without you other than what I myself have 
accomplished, which is nothing but sin. Humbly, therefore, I implore 
your pity. Do not deal with me according to my sins but according to 
your great mercy. Send your Holy Spirit to enlighten my heart and 
confirm me in the way of your commandments so that I may be able to 
persevere in that which I have come to know through your inspiration 
and never be separated from you by any temptations.' 
Therefore, my son, since you lack this, let us ask those who fixed God's 
passion in their hearts with greater sorrow to share their charity with 
you." 

When this was said, a horse suddenly appeared equipped with gilt 
ornaments. And the Mother said: "The horse's ornaments symbolize the 
gifts of the Holy Spirit that are given in baptism. No matter whether it is 
administered by a good or a bad minister, baptism takes away the 



ancestral offense, increases grace, pardons every sin, gives the Holy 
Spirit as a pledge, angels as guardians, and heaven as an inheritance. 
See, my son, these are the trappings of a spiritual knight. A knight who 
wears them will receive the ineffable wages with which he can purchase 
perpetual joy, most peacefiil honor, eternal plenty and everlasting life." 
The knight was Sir Karl, St. Birgitta's son. 



The bride's words of prayer and praise to Christ and the Virgin. The Virgin's 

consoling reply to the daughter, showing her that God in his righteous decision 

often lets his power become more manifest through the lies of the devil. And about 

how tribulations lead to spiritual benefits. 

Book 4 - Chapter 75 

"Blessed are you, my God, my Creator and Redeemer. You are the 
ransom through which we were freed from captivity, through which we 
are led toward salvation and share in the Unity and Trinity. Therefore, 
even if I blush over my own ugliness, yet I rejoice because you, having 
died once to save us, nevermore shall die. You are truly he who existed 
before the ages, he who has power over life and death. You alone are 
God, almighty and awesome. May you be blessed forever! 

But what shall I say of you, O blessed Mary, the salvation of the 
entire world? You are like someone who has a friend saddened over 
something he has lost and who puts that lost possession suddenly before 
his eyes, thus relieving his sorrow, increasing his joy and enkindling his 
whole spirit with gladness. You, Mother most sweet, showed the world 
its God, whom men had lost. You gave birth to him who was born 
before time and at whose birth heaven and earth rejoiced. Therefore, 
sweet Mother, I ask you to help me so that my enemy may not rejoice 
over me nor prevail against me with his machinations." 

The Mother answered: "I shall help you. But why are you upset 
because one thing was shown to you spiritually and another was heard 
physically - 1 mean because that knight, who was physically alive, was 
shown to you as spiritually dead and in need of spiritual help? Hear 



now something that is certain. Every truth comes from God and every 
falsehood from the devil, who is the father of falsehood. Yet, although 
truth is from God, nevertheless, through the malice and falsehood of the 
devil, which God sometimes permits according to his secret decision, 
God's power is made more manifest, as I will show you by way of a 
comparison. 

Once there was a maiden who tenderly loved her bridegroom, and 
he loved her similarly. God was glorified through their love, and the 
parents of both were happy. Their enemy saw it and thought to himself 
as follows: 'I know that bride and bridegroom come together in three 
ways - through letters, through mutual conversation, and through their 
bodily union. Accordingly, I will fill all the roads with stakes, brambles, 
and hooks in order to block the access of messengers and letter carriers. 
In order to obstruct their conversation, I will raise a din and clatter to 
distract them in conversing. In order to prevent them coming together 
naked in bed, I will appoint guards to watch every nook and cranny so 
that they will have no opportunity to come together.' 

The bridegroom, more astute than his enemy, realized these things 
and said to his servants: 'My enemy is setting traps for me in such and 
such places. Be on the lookout in those places, and if you discover it, let 
him go on working until he has laid his snares, and then swoop down on 
him but without killing him. Instead, shout and mock at him so that 
your fellow servants see the enemy's wiles and become more careful in 
guarding and watching.' Something similar occurs in spiritual matters. 
The letters by which the bridegroom and bride, that is, God and the 
good soul, come together are simply the prayers and aspirations of good 
people. Just as physical letters are an indication of the feelings and 
intentions of the sender, so too the prayers of good people enter into the 
heart of God and join the soul to God in a single bond of love. The 
devil, however, sometimes prevents human hearts from asking for that 
which is conducive to the salvation of the soul or contrary to carnal 
pleasure. Moreover, he prevents those who pray for other sinners from 
being heard, since, being sinners, they do not seek any improvement for 
their own souls or ask for something of everlasting worth. 

The mutual conversations through which bridegroom and bride 



become one heart and one soul stand for nothing other than penance and 
contrition. Sometimes the devil raises such a din between them that they 
cannot hear each other. This din stands for nothing other than the devil's 
base suggestion to the heart desirous of performing fruitful penance. He 
says this through his promptings: 'O, my dainty soul, is it not hard to 
undertake unfamiliar and unaccustomed practices? Do you think 
everyone can become perfect? It is enough for you to be one of the 
many. Why are you attempting to do greater things? Why are you doing 
what no one else does? You will not be able to persevere. Everyone will 
laugh you to scorn, if you lower yourself and become excessively 
submissive.' 

Deluded by such suggestions, the soul thinks to herself 'It is a 
heavy thing to give up customary habits. I will just make my confession 
about past sins. It is enough for me to follow the path of the majority. I 
am not capable of becoming perfect. Surely God is merciful. He would 
not have redeemed us if he wanted us to perish.' By means of this kind 
of din the devil prevents God from hearing the soul. It is not that God 
does not hear everything but that he is not pleased in hearing such talk, 
when the soul consents more to temptation than to her own reason. 

The naked union of God and the soul stands for nothing other than 
the heavenly longing and the pure charity with which the soul ought to 
burn in every hour. This charity gets impeded in four ways. First, the 
devil urges the soul to do something against God that, though not 
counting as something serious, still delights her mind. Delight of this 
kind, since she makes light of it and does not bother about it, is hateful 
to God. Second, the devil inspires the soul to do certain good deeds in 
order to please others and sometimes, out of fear or for the sake of 
worldly honor, to omit certain good deeds that she could do. Third, the 
devil induces forgetfiilness and listlessness in the soul with regard to the 
good deeds she ought to carry out, and her mind gets absorbed by this 
and grows weary of doing good. Fourth, the devil makes the soul grow 
anxious about worldly cares or needless sorrows and joys or 
extravagant fears. 

Such things, then, obstruct the letters, that is, the prayers of the just, 
as well as the mutual conversation of bridegroom and bride. However, 



though the devil is astute, God is all the more wiser and stronger in 
shattering the snares of his enemy so that the letters that have been sent 
can reach the bridegroom. 

The snares are shattered when God inspires good thoughts, and 
when the heart desires to have the intention of fleeing base acts and of 
doing deeds that are pleasing to God. The enemy's din gets dispelled 
when the soul is discreetly penitent and has the intention of not 
repeating confessed sins. 

Know that the devil not only raises a din and clatter for people 
hostile to God but even for God's friends. You may understand this 
better by way of a comparison. A maiden was once speaking with a man 
when a curtain appeared between them. The man saw it indeed, but not 
the maiden. At the end of their conversation, the maiden lifted up her 
eyes and saw the curtain. Frightened, she said to herself: 'God help me 
so that I may not be deceived by the snares of the enemy!' When the 
bridegroom saw the maiden's sadness, he removed the curtain and 
showed her the truth of the whole matter. Similarly, perfect persons may 
receive divine inspirations, but then the devil raises a din whenever they 
get puffed up with sudden pride or become downcast with excessive 
fear or tolerate the sins of others with inordinate condescension or grow 
weak through excessive joy or sadness. 

Something similar has happened to you. The devil induced some 
men to write to you that he who was alive was dead, and you were 
therefore overcome with great sorrow. But God revealed to you his 
spiritual death, and so, for your consolation, God proved true in a 
spiritual sense that which was false in a physical sense as stated by 
those who wrote to you. You see, it is true what they say about 
tribulations leading to spiritual benefits. If you had not been saddened 
due to the lie that you had heard, such great power and spiritual beauty 
would not have been shown to you. For that reason, and so that you 
might understand God's hidden dispensation, a kind of curtain was 
lowered between your soul and God as he spoke, for that man's soul 
appeared in the shape of one in need of help, and God made this 
observation at the end of each locution: 'You will know in due time 
whether he is dead or alive.' As soon as you were shown the spiritual 



beauty and adornment with which a soul must be equipped in order to 
enter heaven, the curtain was removed, and you were shown the truth, 
namely, that the man was physically alive but spiritually dead, and that 
whoever enters the homeland of heaven must be armed in such virtues. 

However, the devil's intention was to tempt you with lies and upset 
you in order to distract you from the love of God through sorrow over 
the loss of someone so dear. But as soon as you said 'God help me if 
this is an illusion!' then the veil was removed and both the physical and 
spiritual truth were revealed to you. The devil is thus permitted to afflict 
even the righteous in order that their reward may be increased." 



The Virgin's words to the daughter showing her who God's friends are. Also about 

how few of them are found in modem times, no matter whether one adduces the 

state of the laity or of the clergy. And about why God who is rich loves poverty, 

and why he chose the poor and not the rich, and for what purpose riches were 

conceded to the church. 

Book 4 - Chapter 76 

The Mother is speaking to the bride of Christ: "Why are you 
troubled, my daughter?" She replies: "Because I am afraid of being sent 
to hardened sinners." And the Mother said: "How do you know whether 
they are hard-hearted or friends of God?" She said: "I do not know how 
to discern it. Certainly, I do not dare to judge anyone, for two men were 
shown to me. The first was very humble and holy in human eyes, 
whereas the other was prodigal and ambitious. However their intentions 
and will did not correspond to their deeds. They were terribly 
frightening to my mind." 

The Mother answered: "It is permissible to the mind to make 
judgments based on clearly visible signs of badness in order to be able 
to show compassion or to make corrections. However, it is not safe for 
the mind to make judgments in doubtful and uncertain cases. This is 
why I want to indicate to you who God's friends are. Know that God's 
friends are those who receive God's gifts with pious fear, who are 



always thanking him for them and do not crave unnecessary possessions 
but content themselves with what they have been given. 

But where are such as these to be found? Let us inquire first among 
the common people. Who among them says, 'I have enough, I crave 
nothing more'? Let us inquire among the knights and other lords. Which 
of them thinks as follows: 'I inherited the goods that I have, and I 
require only a reasonable means of support from them as is appropriate 
before God and men. I shall share the rest with God and the poor. But if 
I should discover that my hereditary goods were ill-gotten, then I shall 
either restore them or submit to the decision of God's chosen spiritual 
servants.' Such thoughts, my daughter, are rare here on earth. 

Let us also inquire among kings and generals. Who among them is 
in a commendable state? That man is a king who is like Job in 
character, like David in humility, like Phinehas in zeal for the law, like 
Moses in meekness and patience. That man is a general who leads the 
king's army and forms them for battle; who, like Joshua, has trust in 
God and pious fear; who, like Joab, seeks the advantage of his lord 
rather than his own advantage; who, like Judas Maccabees, shows zeal 
for the law and wants the best for his neighbor. Such a general is like a 
unicorn with a sharp horn on its forehead and a precious jewel beneath 
the horn. What does the general's horn represent if not his manly heart 
with which he should fight vigorously and smite the enemies of the 
faith? The jewel beneath his horn is the general's divine charity that 
remains firmly in his heart and renders him agile and invincible in 
every undertaking. Nowadays, however, generals are more like rampant 
bucks than unicorns, for they do battle everywhere for the sake of the 
flesh, not for the sake of their souls or for God. 

Let us inquire, then, among kings. Which of them does not burden 
his subjects in his pride. Which of them maintains his state according to 
the revenues of the crown? Who restores the property that the crown 
retains unjustly? Who is there that takes the time to carry out justice for 
God's sake? My daughter, would that such kings might appear in the 
world to give glory to God! 

Let us inquire, moreover, among the clergy who are obliged to love 



chastity, poverty, and piety. To be sure, they, too, have gone astray. 
What are priests if not God's poor almsmen? Living on the divine 
offering, they should be all the humbler and more fervent toward God 
to the extent in which they have removed themselves from worldly 
cares. The church rose up from hardship and poverty in the beginning 
so that God might be their inheritance, and so that they might not glory 
in the world nor in the flesh but in God. 

But, my daughter, could not God have chosen kings and rulers as 
apostles, and then the church would have been enriched through their 
earthly inheritance? He could have done so, of course, but God who is 
rich came into the world as a poor man in order to show that earthly 
possessions are fleeting, and so that men and women might learn from 
the Lord's example and not be ashamed of poverty but rather hasten on 
toward the true riches of heaven. Thus, he founded the beautifiil 
organization of the church upon a poor fisherman and put him in his 
place to live in the world on divine providence and not on an 
inheritance. 

Thus the church began with three goods: first, with zealous faith; 
second, with poverty; third, with the power of virtues and miracles. 
These three things were found in the blessed apostle Peter. He had 
zealous faith, when he outspokenly proclaimed his God and did not 
hesitate to die for him. He had poverty, too, when he went around 
begging and feeding himself through manual labor. Yet he showed 
himself to be rich in spiritual goods, which is more important, when, for 
example, he gave the lame man the ability to walk (which no prince 
could do), though he had no silver or gold to give him. 

But could not Peter, who had raised dead persons to life, have 
obtained gold if he had wanted it? Certainly he could have, but he had 
unburdened himself from the burden of wealth in order to enter into 
heaven unencumbered, and in order that the master of the sheep might 
give them an example of humility, showing that humility and poverty 
(whether spiritual or physical) make up the way into heaven. Third, he 
had the power of miracles, for, apart from his greater miracles, the sick 
were cured by his very shadow. Because Peter possessed in himself the 
perfection of virtues - to oneself with necessities - his tongue became 



the key to heaven and his name is blessed in heaven and on earth. 
However, those who invoked their own names on earth and loved dung, 
that is, earthly things, are forgotten on earth and receive a terrifying 
description in the book of justice. 

Yet God wished to show that the poverty of both Peter and the other 
saints was not coerced but voluntary. Accordingly, he inspired many 
souls to give generously to them. However, the saints themselves found 
their glory more in poverty than in the thorns of wealth. Hence, the 
greater the poverty they lived in, the more abundantly their devotion 
increased. Is that strange? 

How could those who had made God their portion and their joy be 
without him? Or how could those who sought worldly delights find any 
delight in God? He was, rather, a poor pilgrim in their eyes. In the 
course of time, however, in order that God's friends might be more 
fervent and ready to preach the word of God, and in order that people 
might know that it is not riches that are bad but only their abuse, 
temporal goods were granted to the church under the papacies of 
Silvester and others. These were for a long time used by the holy men 
only for their own necessities as well as for those of God's friends and 
for the sustenance of the poor. 

Know, therefore, that God's friends are those who are content with 
God's dispensation. Even if they are not known to you, my Son has a 
keen perception of them. Gold is indeed often found in hard metal, and 
one can get a spark of fire out of flint. Go on, then, without worrying. 
Clamoring comes before doing. Not even when my Son was in the flesh 
did he convert all of Judea at once, nor did the apostles convert the 
Gentiles once and for all. No, longer time is needed for carrying out the 
work of God." 



The bride's words to Christ declaring the great mercy that he had shown her 

Christ's words to the bride confirming his same sweet mercy toward her And 

about how he chose her as a vessel to be filled with wine in order to give God's 

servants through her wine to drink. Also, the bride's thankful and humble answer 



to Christ. 

Book 4 - Chapter 77 

"Honor to God almighty for all his creation! Praise to him for all 
his virtue! May glorious service be rendered him for all his charity! I, 
unworthy person, who have sinned so much against you, my God, from 
my youth, I thank you, my most sweet God, and especially because 
there is none so criminal that you deny him mercy, provided he asks 
you for mercy with love and true humility and a purpose of amendment. 

O God most loving and sweetest of all! What you have done for me 
is wonderful for all those who hear of it. Whenever you please, you put 
my body to sleep - yet not with a bodily sleep but with a spiritual rest. 
Then you rouse my soul to life as though from sleep so that I hear and 
feel in a spiritual way. O, Lord, how sweet are the words of your 
mouth! It truly seems to me, as often as I hear the words of your Spirit, 
that my soul within me swallows them with an indescribably sweet 
sensation like that from the sweetest food that seems to drop into my 
heart with great joy and indescribable consolation. It seems wonderfiil 
to me that while I listen to your words, I am made both fiilly satisfied 
and yet still hungry. I feel satisfied because nothing else pleases me but 
your words. Yet I feel hungry because my appetite for them keeps 
increasing. So, blessed are you, my God, Jesus Christ! Give me your 
help. Lord, so that I may be able all the days of my life to do the things 
pleasing to you!" 

Christ answered, saying: "I have neither beginning nor end. All 
things were created by my power and arranged by my wisdom. 
Everything is governed by my decision, and nothing is impossible for 
me, and all my works have been established with love. For this reason, 
that heart is exceedingly hard that does not want to love or fear me, 
although I am the nourisher and judge of all. Yet people do the will of 
the devil, my own executioner and the betrayer of humankind. He has 
given them such pestilent poison to drink in this world that a soul, once 
tasting it with pleasure, cannot live but falls down dead to hell and yet 
will live forever in misery. This is the poison of sin that, though it tastes 
sweet to many, yet in the end it will turn out to be horribly bitter. This 



venom is most assuredly drunk with pleasure all the time from the 
devil's hand. Who ever heard of such a strange thing? People are offered 
life, and yet they choose and voluntarily embrace death. 

However, I, the most powerful being of all, have compassion on 
their great misery and anguish. I acted like a rich and loving king who 
sent expensive wine to his intimate servants, saying: 'Give this wine to 
many others besides yourselves to drink, for it is very healthful. It 
grants health to the sick, comfort to the downhearted, and a brave heart 
to those who are healthy. 

Nor is the wine sent without a flask. This is indeed what I have 
done in this kingdom. To my servants I sent my words, which can be 
compared to the best of wine, and they shall give them to others, 
because my words are healthful. 

By the flask I mean you, who are hearing my words. You have done 
both things, for you have heard and delivered my words. You are my 
flask. I shall fill you whenever I like and drain you whenever I please. 
Thus, my Spirit will show you where you should go and what you 
should say. May you fear no one but me. You must gladly go anywhere 
I wish and boldly say whatever I command you, for nothing can 
withstand me. I will be there with you." 

Then the bride said: "I heard this voice, and I answered with tears: 
O, my Lord God, I who am like the least little midge in the face of your 
majesty, I ask your permission to reply to you." The voice answered, 
saying: "I knew your reply before you yourself thought of it. But I give 
you my permission to speak." The bride then said: "I answered: King of 
all glory, infuser of all wisdom, worker of all virtue, indeed virtue itself, 
why for such a mission do you wish to select me, who have wasted my 
body in sin, who am no wiser than a donkey and incapable of virtuous 
action? Please do not be angry with me, sweet Lord Jesus Christ, 
because I put such a question to you. One should never be surprised 
about anything from you, for you are able to do whatever you want, but 
I am surprised concerning myself, for I have offended you in many 
ways and made but little reparation." 



The voice answered, saying: "I will answer you with a comparison. 
If various coins were offered to a rich and powerful king, and the king 
was then to have them melted down and recast into whatever shape he 
wanted, such as crowns or rings from the coins of gold, plates and 
drinking glasses from the coins of silver, pots and pans from the coins 
of copper, which the king could then use for his own comfort and 
adornment, why should you be surprised if he had done so? Therefore 
you should not be any more surprised if I take the hearts of my friends, 
which they have freely offered to me, and make what I want out of 
them. Though some of them have more sense and others less, still, 
when they offer me their hearts, I use some of them for one thing, 
others for another, but all of them for my glory and honor, for the 
righteous heart is a coin that pleases me greatly. 

Thus do I arrange the things that are mine in whatever way I like. 
And, since you are mine, you should not be surprised at the things I 
want to do with you. Rather, be steadfast and firm in perseverance and 
willing to do whatever I command. I am powerful enough to provide 
you everywhere with all the things you need." 



The bride's divinely revealed words or, rather, words from the sweet mouth of the 
glorious Virgin, promulgated clearly, directly, and in an unveiled manner, 
instructing and comforting the br